Bhagavad Gita Bhasya (Gambhirananada)

Srimad 

Bhagavad Gita 

English Translation of 

Sri Sankaracharya's Sanskrit Commentary 

Swami Gambhirananda 

Source: Project Gutenberg

Chapter 2 1 

2.10 O descendant of Bharata, to him who was 

sorrowing between the two armies, Hrsikesa, 

mocking as it were, said these words: 

English Translation of Sri Sankaracharya's Sanskrit 

Commentary - Swami Gambhirananda 

2.10 And here, the text commencing from 'But 

seeing the army of the Pandavas' (1.2) and ending 

with '(he) verily became silent, telling Him 

(Govinda), "I shall not fight"' is to be explained as 

revealing the cause of the origin of the defect in the 

from of sorrow, delusion, etc. [Delusion means 

want of discrimination. Etc. stands for the 

secondary manifestations of sorrow and delusion, 

as also ignorance which is the root cause of all 

these.] which are the sources of the cycles of births 

and deaths of creatures. Thus indeed, Ajuna's own 

sorrow and delusion, cuased by the ideas of 

affection, parting, etc., originating from the 

erroneous belief, 'I belong to these; they belong to 

me', with regard to kingdom [See note under verse 

8.-Tr.], elders, sons, comrades, well-wishers (1.26), 

1 Sri Sankaracharya begins his commentary of the Gita only from the 

10 th verse of 2 nd Chapter. 

2

kinsmen (1.37), relatives (1.34) and friends, have 

been shown by him with the words, 'How can I 

(fight)...in battle (against) Bhisma' (4), etc. It is 

verily because his discriminating insight was 

overwhelmed by sorrow and delusion that, even 

though he had become engaged in battle out of his 

own accord as a duty of the Ksatriyas, he desisted 

from that war and chose to undertake other's 

duties like living on alms etc. It is thus that in the 

case of all creatures whose minds come under the 

sway of the defects of sorrow, delusion, etc. there 

verily follows, as a matter of course, abandoning 

their own duties and resorting to prohibited ones. 

Even when they engage in their own duties their 

actions with speech, mind, body, etc., are certainly 

motivated by hankering for rewards, and are 

accompanied by egoism. [Egoism consists in 

thinking that one is the agent of some work and the 

enjoyer of its reward.] Such being the case, the 

cycle of births and deaths -- characterized by 

passing through desireable and undesirable births, 

and meeting with happiness, sorrow, etc. [From 

virtuous deeds follow attainment of heaven and 

happiness. From unvirtuous, sinful deeds follow 

births as beasts and other lowly beings, and 

sorrow. From the performance of both virtuous 

and sinful deeds follows birth as a human being, 

3

with a mixture of happiness and sorrow.] from the 

accumulation of virtue and vice, continues 

unendingly. Thus, sorrow and delusion are 

therefore the sources of the cycles of births and 

deaths. And their cessation comes from nothing 

other than the knowledge of the Self which is 

preceded by the renunciation of all duties. Hence, 

wishing to impart that (knowledge of the Self) for 

favouring the whole world, Lord Vasudeva, 

making Arjuna the medium, said, 'You grieve for 

those who are not to be grieved for,' etc. As to that 

some (opponents) [According to A.G. the opponent 

is the Vrttikara who, in the opinion of A. 

Mahadeva Sastri, is none other than Bodhayana 

referred to in Sankaracarya's commentary on B.S. 

1.1.11-19.-Tr.] say: Certainly, Liberation cannot be 

attained merely from continuance in the 

knowledge of the Self which is preceded by 

renunciation of all duties and is independent of 

any other factor. What then? The well-ascertained 

conclusion of the whole of the Gita is that 

Liberation is attained through Knowledge 

associated with rites and duties like Agnihotra etc. 

prescribed in the Vedas and the Smrtis. And as an 

indication of this point of view they quote (the 

verses): 'On the other hand, if you will not fight 

this righteous (battle)' (33); 'Your right is for action 

4

(rites and duties) alone' (47); 'Therefore you 

undertake action (rites and duties) itself' (4.15), etc. 

Even this objection should not be raised that Vedic 

rites and duties lead to sin since they involve 

injury etc.'. Objection: How? Opponent: The duties 

of the Ksatriyas, charaterized by war, do not lead 

to sin when undertaken as one's duty, even though 

they are extremely cruel since they involve 

violence against elders, brothers, sons and others. 

And from the Lord's declaration that when they 

are not performed, 'then, forsaking your own duty 

and fame, you will incur sin' (33), it stands out as 

(His) clearly stated foregone conclusion that one's 

own duties prescribed in such texts as, '(One shall 

perform Agnihotra) as long as one lives' etc., and 

actions which involve crutely to animals etc. are 

not sinful. Vedantin: That is wrong because of the 

assertion of the distinction between firm adherence 

(nistha) to Knowledge and to action, which are 

based on two (different) convictions (buddhi). The 

nature of the Self, the supreme Reality, determined 

by the Lord in the text beginning with 'Those who 

are not to be grieved for' (11) and running to the 

end of the verse, 'Even considering your own duty' 

(31), is called Sankhya. Sankhya-buddhi [Sankhya 

is that correct (samyak) knowledge of the Vedas 

which reveals (khyayate) the reality of the Self, the 

5

supreme Goal. The Reality under discussion, 

which is related to this sankhya by way of having 

been revealed by it, is Sankhya.] (Conviction about 

the Reality) is the conviction with regard to That 

(supreme Reality) arising from the ascertainment 

of the meaning of the context [Ascertainment...of 

the context, i.e., of the meaning of the verses 

starting from, 'Never is this One born, and never 

does It die,' etc. (20).] -- that the Self is not an agent 

because of the absence in It of the six kinds of 

changes, viz birth etc. [Birth, continuance, growth, 

transformation, decay and death.] Sankhyas are 

those men of Knowledge to whom that (conviction) 

becomes natural. Prior to the rise of this Conviction 

(Sankhya-buddhi), the ascertained [Ast. and A.G. 

omit this word 'ascertainment, nirupana'-Tr.] of the 

performance of the disciplines leading to 

Liberation -- which is based on a discrimination 

between virtue and vice, [And adoration of God]. 

and which presupposes the Self's difference from 

the body etc. and Its agentship and enjoyership -- is 

called Yoga. The conviction with regard to that 

(Yoga) is Yoga-buddhi. The performers of rites and 

duties, for whom this (conviction) is appropriate, 

are called yogis. Accordingly, the two distinct 

Convictions have been pointed out by the Lord in 

the verse, 'This wisdom (buddhi) has been 

6

imparted to you from the standpoint of Selfrealization 

(Sankhya). But listen to this (wisdom) 

from the standpoint of (Karma-) yoga' (39). And of 

these two, the Lord will separately speak, with 

reference to the Sankhyas, of the firm adherence to 

the Yoga of Knowledge. [Here Yoga and 

Knowledge are identical. Yoga is that through 

which one gets connected, identified. with 

Brahman.] which is based on Sankya-buddhi, in, 

'Two kinds of adherences were spoken of by Me in 

the form of the Vedas, in the days of yore.' [This 

portion is ascending to G1.Pr. and A.A.; Ast. omits 

this and quotes exactly the first line of 3.3. By 

saying, 'in the form of the Vedas', the Lord 

indicates that the Vedas, which are really the 

knowledge inherent in God and issue out of Him, 

are identical with Himself.-Tr.] similarly, in, 

'through the Yoga of Action for the yogis' (3.3), He 

will separately speak of the firm adherence to the 

Yoga [Here also Karma and Yoga are identical, and 

lead to Liberation by bringing about purity of heart 

which is followed by steadfastness in Knowledge.] 

of Karma which is based on Yoga-buddhi 

(Conviction about Yoga). Thus, the two kinds of 

steadfastness -- that based on the conviction about 

the nature of the Self, and that based on the 

conviction about rites and duties -- have been 

7

distinctly spoken of by the Lord Himself, who saw 

that the coexistence of Knowledge and rites and 

duties is not possible in the same person, they 

being based on the convictions of non-agentship 

and agentship, unity and diversity (respectively). 

As is this teaching about the distinction (of the two 

adherences), just so has it been revealed in the 

Satapatha Brahmana: 'Desiring this world (the Self) 

alone monks and Brahmanas renounce their 

homes' (cf. Br. 4.4.22). After thus enjoining 

renunciation of all rites and duties, it is said in 

continuation, 'What shall we acheive through 

childeren, we who have attained this Self, this 

world (result).' [The earlier quotation implies an 

injuction (vidhi) for renunciation, and the second is 

an arthavada, or an emphasis on that injunction. 

Arthavada: A sentence which usually recommends 

a vidhi, or precept, by stating the good arising 

from its proper observance, and the evils arising 

from its omission; and also by adducing historical 

instances in its support.-V.S.A] Again, there itself it 

is said that, before accepting a wife a man is in his 

natural state [The state of ignorance owing to nonrealization 

of Reality. Such a person is a 

Brahmacarin, who goes to a teacher for studying 

the Vedas]. And (then) after his enquiries into rites 

and duties, [The Brahmacarin first studies the 

8

Vedas and then enquires into their meaning. 

Leaving his teacher's house after completing his 

course, he becomes a house holder.] 'he' for the 

attainment of the three worlds [This world, the 

world of manes and heaven.-Tr.] 'desired' (see Br. 

1.4.17) as their means a son and the two kinds of 

wealth consists of rites and duties that lead to the 

world of manes, and the divine wealth of 

acquisition of vidya (meditation) which leads to 

heaven. In this way it is shown that rites and duties 

enjoined by the Vedas etc. are meant only for one 

who is unenlightened and is possessed of desire. 

And in the text, 'After renouncing they take to 

mendicancy' (see Br. 4.4.22), the injunction to 

renounce is only for one who desires the world 

that is the Self, and who is devoid of hankering (for 

anything else). Now, if the intention of the Lord 

were the combination of Knowledge with Vedic 

rites and duties, then this utterance (of the Lord) 

(3.3) about the distinction would have been 

illogical. Nor would Arjuna's question, 'If it be 

your opinion that wisdom (Knowledge) is superior 

to action (rites and duties)...,' etc. (3.1) be proper. If 

the Lord had not spoken earlier of the impossibility 

of the pursuit of Knowledge and rites and duties 

by the same person (at the same time), then how 

could Arjuna falsely impute to the Lord -- by 

9

saying, 'If it be your opinion that wisdom is 

superior to action....' -- (of having spoken) what 

was not heard by him, viz the higher status of 

Knowledge over rites and duties? Moreover, if it be 

that the combination of Knowledge with rites and 

duties was spoken of for all, then it stands 

enjoined, ipso facto, on Arjuna as well. Therefore, if 

instruction had been given for practising both, then 

how could the question about 'either of the two' 

arise as in, 'Tell me for certain one of these (action 

and renunciation) by which I may attain the 

highest Good' (3.2)? Indeed, when a physician tells 

a patient who has come for a cure of his biliousness 

that he should take things which are sweet and 

soothing, there can arise no such request as, 'Tell 

me which one of these two is to be taken as a 

means to cure biliousness'! Again, if it be imagined 

that Arjuna put the question because of his noncomprehension 

of the distinct meaning of what the 

Lord had said, even then the Lord ought to have 

answered in accordance with the question: 'The 

combination of Knowledge with rites and duties 

was spoken of by Me. Why are you confused thus?' 

On the other hand, it was not proper to have 

answered, 'Two kinds of steadfastness were 

spoken of by Me it the days of yore,' in a way that 

was inconsistent and at variance with the question. 

10

Nor even do all the statements about distinction 

etc. become logical if it were intended that 

Knowledge was to be combined with rites and 

duties enjoined by the Smrtis only. Besides, the 

accusation in the sentence, 'Why then do you urge 

me to horrible action' (3.1) becomes illogical on the 

part of Arjuna who knew that fighting was a 

Ksatriya's natural duty enjoined by the Smrtis. 

Therefore, it is not possible for anyone to show that 

in the scripture called the Gita there is any 

combination, even in the least, of Knowledge of the 

Self with rites and duties enjoined by the Srutis or 

the Smrtis. But in the case of a man who had 

engaged himself in rites and duties because of 

ignorance and defects like the attachment, and then 

got his mind purified through sacrifices, charities 

or austerities (see Br. 4.4.22), there arises the 

knowledge about the supreme Reality -- that all 

this is but One, and Brahman is not an agent (of 

any action). With regard to him, although there is a 

cessation of rites and duties as also of the need for 

them, yet, what may, appear as his diligent 

continuance, just as before, in those rites and duties 

for setting an example before people -- that is no 

action in which case it could have stood combined 

with Knowledge. Just as the actions of Lord 

Vasudeva, in the form of performance of the duty 

11

of a Ksatriya, do not get combined with 

Knowledge for the sake of achieving the human 

goal (Liberation), similar is the case with the man 

of Knowledge because of the absence of hankering 

for results and agentship. Indeed, a man who has 

realized the Truth does not thingk 'I am doing 

(this)' nor does he hanker after its result. Again, as 

for instance, person hankering after such desirable 

things as heaven etc. may light up a fire for 

performing such rites as Agnihotra etc. which are 

the mans to attain desirable things; [The Ast. 

reading is: Agnihotradi-karma-laksana-dharmaanusthanaya, 

for the performance of duties in the 

form of acts like Agnihotra etc.-Tr.] then, while he 

is still engaged in the performance of Agnihotra 

etc. as the means for the desirable things, the desire 

may get destroyed when the rite is half-done. He 

may nevertheless continue the performance of 

those very Agnihotra etc.; but those performance of 

those very Agnihotra etc.; but those Agnihotra etc. 

cannot be held to be for this personal gain. 

Accordingly does the Lord also show in various 

places that, 'even while perfroming actions,' he 

does not act, 'he does not become tainted' (5.7). As 

for the texts, '...as was performed earlier by the 

ancient ones' (4.15), 'For Janaka and others strove 

to attain Liberation through action itself' (3.20), 

12

they are to be understood analytically. Objection: 

How so? Vedantin: As to that, if Janaka and others 

of old remained engaged in activity even though 

they were knowers of Reality, they did so for 

preventing people from going astray, while 

remaining established in realization verily through 

the knowledge that 'the organs rest (act) on the 

objects of the organs' (3.28). The idea is this that, 

though the occasion for renunciation of activity did 

arise, they remained established in realization 

along with actions; they did not give up their rites 

and duties. On the other hand, if they were not 

knowers of Reality, then the explanation should be 

this; Through the discipline of dedicating rites and 

duties to God, Janaka and others remained 

established in perfection (samsiddhi) either in the 

form of purification of mind or rise of Knowledge. 

This very idea [The idea that rites and duties 

become the cause of Knowledge through the 

purification of the mind.] will be expressed by the 

Lord in, '(the yogis) undertake action for the 

purification of oneself (i.e. of the heart, or the 

mind)' (5.11). After having said, 'A human being 

achieves success by adoring Him through his own 

duties' [By performing one's own duty as enjoined 

by scriptures and dedicating their results to God, 

one's mind becomes purified. Then, through Gods 

13

grace one becomes fit for steadfastness in 

Knowledge. From that steadfatness follows 

Liberation. Therefore rites and duites do not 

directly lead to Liberation. (See Common. under 

5.12) (18.46), He will again speak of the 

steadfastness in Knowledge of a person who has 

attained success, in the text, '(Understand...from 

Me...that process by which) one who has achieved 

success attains Brahman' (18.50). So, the definite 

conclusion in the Gita is that Liberation is attained 

only from the knowledge of Reality, and not from 

its combination with action. And by pointing out in 

the relevant contexts the (aforesaid) distinction, we 

shall show how this conclusion stands. That being 

so, Lord Vasudeva found that for Arjuna, whose 

mind was thus confused about what ought to be 

done [The ast. and A.A., have an additional word -- 

mithyajnanavatah, meaning 'who had false 

ignorance'.-Tr.] and who was sunk in a great ocean 

of sorrow, there could be no rescue other than 

through the knowledge of the Self. And desiring to 

rescue Arjuna from that, He said, '(You grieve for) 

those who are not to be grieved for,' etc. by way of 

introducing the knowledge of the Self. [In this Gita 

there are three distinct parts, each part consisting 

of six chapters. These three parts deal with the 

three words of the great Upanisadic saying, 

14

'Tattvamasi, thou art That', with a view to finding 

out their real meanings. The first six chapters are 

concerned with the word tvam (thou); the 

following six chapters determine the meaning of 

the word tat (that); and the last six reveal the 

essential identity of tvam and tat. The disciplines 

necessary for realization this identity are stated in 

the relevant places.] 

2.11 The Blessed Lord said -- You grieve for whose 

who are not to be grieved for; and you speak 

words of wisdom! The learned do not grieve for 

the departed and those who have not departed. 



2.11 Bhisma, Drona and others are not to be 

grieved for, because they are of noble character 

and are eternal in their real nature. With regard to 

them, asocyan, who are not to be grieved for; tvam, 

you; anvasocah, grieve, (thinking) 'They die 

because of me; without them what shall I do with 

dominion and enjoyment?'; ca, and; bhasase, you 

speak; prajnavadan, words of wisdom, words used 

by men of wisdom, of intelligence. The idea is, 

15

'Like one mad, you show in yourself this 

foolishness and learning which are contradictory.' 

Because, panditah, the learned, the knowers of the 

Self -- panda means wisdon about the Self; those 

indeed who have this are panditah, one the 

authority of the Upanisadic text, '...the knowers of 

Brahman, having known all about scholarship,...' 

(Br. 3.5.1) ['Therefore the knowers of Brahman, 

having known all about scholorship, should try to 

live upon that strength which comes of 

Knowledge; having known all about this strength 

as well as scholorship, he becomes meditative; 

having known all about both meditativeness and 

its opposite, he becomes a knower of Brahman.'] -- ; 

na anusocanti, do not grieve for; gatasun, the 

departed, whose life has become extinct; agatasun 

ca, and for those who have not departed, whose 

life has not left, the living. The ideas is, 'Your are 

sorrowing for those who are eternal in the real 

sense, and who are not to be grieved for. Hence 

your are a fool!.' 

2.12 But certainly (it is) not (a fact) that I did not 

exist at any time; nor you, nor these rulers of men. 

And surely it is not that we all shall cease to exist 

after this. 

16



2.12 Why are they not to be grieved for? Because 

they are eternal. How? Na tu eva, but certainly it is 

not (a fact); that jatu, at any time; aham, I ; na asam, 

did not exist; on the contrary, I did exist. The idea 

is that when the bodies were born or died in the 

past, I existed eternally. [Here Ast. adds ghatadisu 

viyadiva, like Space in pot etc.-Tr.] Similarly, na 

tvam, nor is it that you did not exist; but you surely 

existed. Ca, and so also; na ime, nor is it that these ; 

jana-adhipah, rulers of men, did not exist. On the 

other hand, they did exist. And similarly, na eva, it 

is surely not that; vayam, we; sarve, all; na 

bhavisyamah, shall cease to exist; atah param, after 

this, even after the destruction of this body. On the 

contrary, we shall exist. The meaning is that even 

in all the three times (past, present and future) we 

are eternal in our nature as the Self. The plural 

number (in we) is used following the diversity of 

the bodies, but not in the sense of the multiplicity 

of the Self. 

2.13 As are boyhood, youth and decrepitude to an 

embodied being in this (present) body, similar is 

17

the acquisition of another body. This being so, an 

intelligent person does not get deluded. 



2.13 As to that, to show how the Self is eternal, the 

Lord cites an illustration by saying,'...of the 

embodied,' etc. Yatha, as are, the manner in which; 

kaumaram, boyhood; yauvanam, youth, middle 

age; and jara, decrepitude, advance of age; 

dehinah, to an embodied being, to one who 

possesses a body (deha), to the Self possessing a 

body; asmin, in this, present; dehe, body --. These 

three states are mutually distinct. On these, when 

the first state gets destroyed the Self does not get 

destroyed; when the second state comes into being 

It is not born. What then? It is seen that the Self, 

which verily remains unchanged, acquires the 

second and third states. Tatha, similar, indeed; is 

Its, the unchanging Self's dehantarapraptih, 

acquisition of another body, a body different from 

the present one. This is the meaning. Tatra, this 

being so; dhirah, an intelligent person; na, does 

not; muhyati, get deluded. 

18

2.14 But the contacts of the organs with the objects 

are the producers of cold and heat, happiness and 

sorrow. They have a beginning and an end, (and) 

are transient. Bear them, O descendant of Bharata. 



2.14 'In the case of a man who knows that the Self 

is eternal, although there is no possibility of 

delusion concerning the destruction of the Self, still 

delusion, as of ordinary people, caused by the 

experience of cold, heat, happiness and sorrow is 

noticed in him. Delusion arises from being 

deprived of happiness, and sorrow arises from 

contact with pain etc.' apprehending this kind of a 

talk from Arjuna, the Lord said, 'But the contacts of 

the organs,' etc. Matra-sparsah, the contacts of the 

organs with objects; are sita-usna-sukha-duhkhadah, 

producers of cold, heat, happiness and 

sorrow. Matrah means those by which are marked 

off (measured up) sounds etc., i.e. the organs of 

hearing etc. The sparsah, contacts, of the organs 

with sound etc. are matra-sparsah. Or, sparsah 

means those which are contacted, i.e. objects, viz 

sound etc. Matra-sparsah, the organs and objects, 

are the producers of cold, heat, happiness and 

19

sorrow. Cold sometimes produces pleasure, and 

sometimes pain. Similarly the nature of heat, too, is 

unpredictable. On the other hand, happiness and 

sorrow have definite natures since they do not 

change. Hence they are mentioned separately from 

cold and heat. Since they, the organs, the contacts, 

etc., agamapayinah, have a beginning and an end, 

are by nature subject to origination and 

destruction; therefore, they are anityah, transient. 

Hence, titiksasva, bear; tan, them -- cold, heart, etc., 

i.e. do not be happy or sorry with regard to them. 

2.15 O (Arjuna, who are) foremost among men, 

verily, the person whom these do not torment, the 

wise man to whom sorrow and happhiness are the 

same -- he is fit for Immortality. 



2.15 What will happen to one who bears cold and 

heat? Listen: Verily, the person...,'etc. (O Arjuna) 

hi, verily; yam purusam, the person whom; ete, 

these, cold and heat mentioned above; na, do not; 

vyathayanti, torment, do not perturb; dhiram, the 

wise man; sama-duhkha-sukham, to whom sorrow 

and happiness are the same, who is free from 

20

happiness and sorrow when subjected to pleasure 

and pain, because of his realization of the enternal 

Self; sah, he, who is established in the realization of 

the enternal Self, who forbears the opposites; 

kalpate, becomes fit; amrtattvaya, for Immortality, 

for the state of Immortality, i.e. for Liberation. 

2.16 Of the unreal there is no being; the real has no 

nonexistence. But the nature of both these, indeed, 

has been realized by the seers of Truth. 



2.16 Since 'the unreal has no being,' etc., for this 

reason also it is proper to bear cold, heat, etc. 

without becoming sorrowful or deluded. Asatah, 

of the unreal, of cold, heat, etc. together with their 

causes; na vidyate, there is no; bhavah, being, 

existence, reality; because heat, cold, etc. together 

with their causes are not substantially real when 

tested by means of proof. For they are changeful, 

and whatever is changeful is inconstant. As 

configurations like pot etc. are unreal since they are 

not perceived to be different from earth when 

tested by the eyes, so also are all changeful things 

unreal because they are not perceived to be 

21

different from their (material) causes, and also 

because they are not perceived before (their) 

origination and after destruction. Objection: If it be 

that [Here Ast. has the additional words 'karyasya 

ghatadeh, the effect, viz pot etc. (and)'.-Tr.] such 

(material) causes as earth etc. as also their causes 

are unreal since they are not perceived differently 

from their causes, in that case, may it not be urged 

that owing to the nonexistence of those (causes) 

there will arise the contingency of everything 

becoming unreal [An entity cannot be said to be 

unreal merely because it is non-different from its 

cause. Were it to be asserted as being unreal, then 

the cause also should be unreal, because there is no 

entity which is not subject to the law of cuase and 

effect.]? Vedantin: No, for in all cases there is the 

experience of two awarenesses, viz the awareness 

of reality, and the awareness of unreality. [In all 

cases of perception two awarenesses are involved: 

one is invariable, and the other is variable. Since 

the variable is imagined on the invariable, 

therefore it is proved that there is something which 

is the substratum of all imagination, and which is 

neither a cause nor an effect.] That in relation to 

which the awareness does not change is real; that 

in relation to which it changes is unreal. Thus, 

since the distinction between the real and the 

22

unreal is dependent on awareness, therefore in all 

cases (of empirical experiences) everyone has two 

kinds of awarenesses with regard to the same 

substratum: (As for instance, the experiences) 'The 

pot is real', 'The cloth is real', 'The elephant is real' - 

- (which experiences) are not like (that of) 'A blue 

lotus'. [In the empirical experience, 'A blue lotus', 

there are two awarenesses concerned with two 

entities, viz the substance (lotus) and the quality 

(blueness). In the case of the experience, 'The pot is 

real', etc. the awarenesses are not concerned with 

substratum and qualities, but the awareness of 

pot,of cloth, etc. are superimposed on the 

awareness of 'reality', like that of 'water' in a 

mirage.] This is how it happens everywhere. [The 

coexistence of 'reality' and 'pot' etc. are valid only 

empirically -- according to the non-dualists; 

whereas the coexistence of 'blueness' and 'lotus' is 

real according to the dualists.] Of these two 

awareness, the awareness of pot etc. is inconstant; 

and thus has it been shown above. But the 

awareness of reality is not (inconstant). Therefore 

the object of the awareness of pot etc. is unreal 

because of inconstancy; but not so the object of the 

awareness of reality, because of its constancy. 

Objection: If it be argued that, since the awareness 

of pot also changes when the pot is destroyed, 

23

therefore the awareness of the pot's reality is also 

changeful? Vedantin: No, because in cloth etc. the 

awareness of reality is seen to persist. That 

awareness relates to the odjective (and not to the 

noun 'pot'). For this reason also it is not destroyed. 

[This last sentence has been cited in the f.n. of A.A.- 

Tr.] Objection: If it be argued that like the 

awareness of reality, the awareness of a pot also 

persists in other pots? Vedantin: No, because that 

(awareness of pot) is not present in (the awareness 

of) a cloth etc. Objection: May it not be that even 

the awareness of reality is not present in relation to 

a pot that has been destroyed? Vedantin: No, 

because the noun is absent (there). Since the 

awareness of reality corresponds to the adjective 

(i.e. it is used adjectivelly), therefore, when the 

noun is missing there is no possibility of its (that 

awareness) being an adjective. So, to what should it 

relate? But, again, the awareness of reality (does 

not cease) with the absence of an object.. [Even 

when a pot is absent and the awareness of reality 

does not arise with regard to it, the awareness of 

reality persists in the region where the pot had 

existed. Some read nanu in place of na tu ('But, 

again'). In that case, the first portion 

(No,...since...adjective. So,...relate?) is a statement 

of the Vedantin, and the Objection starts from nanu 

24

punah sadbuddheh, etc. so, the next Objection will 

run thus: 'May it not be said that, when nouns like 

pot etc. are absent, the awareness of existence has 

no noun to qualify, and therefore it becomes 

impossible for it (the awareness of existence) to 

exist in the same substratum?'-Tr.] Objection: May 

it not be said that, when nouns like pot etc. are 

absent, (the awareness of existence has no noun to 

qualify and therefore) it becomes impossible for it 

to exist in the same substratum? [The relationship 

of an adjective and a noun is seen between two real 

entities. Therefore, if the relationship between 'pot' 

and 'reality' be the same as between a noun and an 

adjective, then both of them will be real entities. So, 

the coexistence of reality with a non-pot does not 

stand to reason.] Vedantin: No, because in such 

experiences as, 'This water exists', (which arises on 

seeing a mirage etc.) it is observed that there is a 

coexistence of two objects though one of them is 

non-existent. Therefore, asatah, of the unreal, viz 

body etc. and the dualities (heat, cold, etc.), 

together with their causes; na vidyate, there is no; 

bhavah, being. And similarly, satah, of the real, of 

the Self; na vidyate, there is no; abhavah, 

nonexistence, because It is constant everywhere. 

This is what we have said. Tu, but; antah, the 

nature, the conclusion (regarding the nature of the 

25

eal and the unreal) that the Real is verily real, and 

the unreal is verily unreal; ubhayoh api, of both 

these indeed, of the Self and the non-Self, of the 

Real and the unreal, as explained above; drstah, 

has been realized thus; tattva-darsibhih, by the 

seers of Truth. Tat is a pronoun (Sarvanama, lit. 

name of all) which can be used with regard to all. 

And all is Brahman. And Its name is tat. The 

abstraction of tat is tattva, the true nature of 

Brahman. Those who are apt to realize this are 

tattva-darsinah, seers of Truth. Therefore, you too, 

by adopting the vision of the men of realization 

and giving up sorrow and delusion, forbear the 

dualities, heat, cold, etc. -- some of which are 

definite in their nature, and others inconstant --, 

mentally being convinced that this (phenomenal 

world) is changeful, verily unreal and appears 

falsely like water in a mirage. This is the idea. 

What, again, is that reality which remains verily as 

the Real and surely for ever? This is being 

answered in, 'But know That', etc. 

2.17 But know That to be indestructible by which 

all this is pervaded. None can bring about the 

destruction of this Immutable. 

26



2.17 Tu, but -- this word is used for distinguishing 

(reality) from unreality; tat viddhi, know That; to 

be avinasi, indestructible, by nature not subject to 

destruction; what? (that) yena, by which, by which 

Brahman called Reality; sarvam, all; idam, this, the 

Universe together with space; is tatam, pervaded, 

as pot etc. are pervaded by space. Na kascit, none; 

arhati, can; kartum, bring about; vinasam, the 

destruction, disappearance, nonexistence; asya, of 

this avyayasya, of the Immutable, that which does 

not undergo growth and depletion. By Its very 

nature this Brahman called Reality does not suffer 

mutation, because, unlike bodies etc., It has no 

limbs; nor (does It suffer mutation) by (loss of 

something) belonging to It, because It has nothing 

that is Its own. Brahman surely does not suffer loss 

like Devadatta suffering from loss of wealth. 

Therefore no one can bring about the destruction of 

this immutable Brahman. No one, not even God 

Himself, can destroy his own Self, because the Self 

is Brahman. Besides, action with regard to one's 

Self is self-contradictory. Which, again, is that 

'unreal' that is said to change its own nature? This 

is being answered: 

27

2.18 These destructible bodies are said to belong to 

the everlasting, indestructible, indeterminable, 

embodied One. Therefore, O descendant of 

Bharata, join the battle. 



2.18 Ime, these; antavantah, destructible; dehah, 

bodies -- as the idea of reality which continues with 

regard to water in a mirage, etc. gets eliminated 

when examined with the means of knowledge, and 

that is its end, so are these bodies and they have an 

end like bodies etc. in dream and magic --; uktah, 

are said, by discriminating people; to belong 

nityasya, to the everlasting; anasinah, the 

indestructible; aprameyasya, the indeterminable; 

sarirnah, embodied One, the Self. This is the 

meaning. The two words 'everlasting' and 

'indestructible' are not repetitive, because in 

common usage everlastingness and destructibility 

are of two kinds. As for instance, a body which is 

reduced to ashes and has disappeared is said to 

have been destoryed. (And) even while existing, 

when it becomes transfigured by being afflicted 

with diseases etc. it is said to be 'destroyed'. [Here 

28

the A.A. adds 'tatha dhana-nase-apyevam, similar 

is the case even with regard to loss of wealth.'-Tr.] 

That being so, by the two words 'everlasting' and 

'indestructible' it is meant that It is not subject to 

both kinds of distruction. Otherwise, the 

everlastingness of the Self would be like that of the 

earth etc. Therefore, in order that this contingency 

may not arise, it is said, 'Of the everlasting, 

indestructible'. Aprameyasya, of the 

indeterminable, means 'of that which cannot be 

determined by such means of knowledge as direct 

perception etc.' Objection: Is it not that the Self is 

determined by the scriptures, and before that 

through direct perception etc.? Vedantin: No, 

because the Self is self-evident. For, (only) when 

the Self stands predetermined as the knower, there 

is a search for a means of knolwedge by the 

knower. Indeed, it is not that without first 

determining oneself as, 'I am such', one takes up 

the task of determining an object of knowledge. For 

what is called the 'self' does not remain unknown 

to anyone. But the scripture is the final authority 

[when the Vedic text establishes Brahman as the 

innermost Self, all the distinctions such as knower, 

known and the means of knowledge become 

sublated. Thus it is reasonable that the Vedic text 

should be the final authority. Besides, its authority 

29

is derived from its being faultless in as much as it 

has not originated from any human being.]: By 

way of merely negating superimposition of 

qualities that do not belong to the Self, it attains 

authoritativeness with regard to the Self, but not 

by virtue of making some unknown thing known. 

There is an Upanisadic text in support of this: '...the 

Brahman that is immediate and direct, the Self that 

is within all' (Br. 3.4.1). Since the Self is thus eternal 

and unchanging, tasmat, therefore; yudhyasva, 

you join the battle, i.e. do not desist from the war. 

Here there is no injunction to take up war as a 

duty, because be (Arjuna), though he was 

determined for war, remains silent as a result of 

being overpowered by sorrow and delusion. 

Therefore, all that is being done by the Lord is the 

removal of the obstruction to his duty. 'Therefore, 

join the battle' is only an approval, not an 

injunction. The scripture Gita is intended for 

eradicating sorrow, delusion, etc. which are the 

cases of the cycle of births and deaths; it is not 

intended to enjoin action. As evidences of this idea 

the Lord cites two Vedic verses: [Ka. 1.2.19-20. 

There are slight verbal differences.-Tr.] 

30

2.19 He who thinks of this One as the killer, and he 

who thinks of this One as the killed -- both of them 

do not know. This One does not kill, nor is It killed. 



2.19 But the ideas that you have, 'Bhisma and 

others are neing killed by me in war; I am surely 

their killer' -- this idea of yours is false. How? Yah, 

he who; vetti, thinks; of enam, this One, the 

embodied One under consideration; as hantaram, 

the killer, the agent of the act of killing; ca, and; 

yah, he who, the other who; manyate, thinks; of 

enam, this One; as hatam, the killed -- (who thinks) 

'When the body is killed, I am myself killed; I 

become the object of the act of killing'; ubhau tau, 

both of them; owing to non-discrimination, na, do 

not; vijanitah, know the Self which is the subject of 

the consciousness of 'I'. The meaning is: On the 

killing of the body, he who thinks of the Self (-- the 

content of the consciousness of 'I' --) [The Ast. 

omits this phrase from the precedig sentence and 

includes it in this place. The A.A. has this phrase in 

both the places.-Tr.] as 'I am the killer', and he who 

thinks, 'I have been killed', both of them are 

31

ignorant of the nature of the Self. For, ayam, this 

Self; owing to Its changelessness, na hanti, does not 

kill, does not become the agent of the act of killing; 

na hanyate, nor is It killed, i.e. It does not become 

the object (of the act of killing). The second verse is 

to show how the Self is changeless: 

2.20 Never is this One born, and never does It die; 

nor is it that having come to exist, It will again 

cease to be. This One is birthless, eternal, 

undecaying, ancient; It is not killed when the body 

is killed. 



2.20 Na kadacit, neverl; is ayam, this One; jayate, 

born i.e. the Self has no change in the form of being 

born -- to which matter is subject --; va, and (-- va is 

used in the sense of and); na mriyate, It never dies. 

By this is denied the final change in the form of 

destruction. The word (na) kadacit), never, is 

connected with the denial of all kinds of changes 

thus -- never, is It born never does It die, and so on. 

Since ayam, this Self; bhutva, having come to exist, 

32

having experienced the process of origination; na, 

will not; bhuyah, again; abhavita, cease to be 

thereafter, therefore It does not die. For, in 

common parlance, that which ceases to exist after 

coming into being is said to die. From the use of 

the word va, nor, and na, it is understood that, 

unlike the body, this Self does not again come into 

existence after having been non-existent. Therefore 

It is not born. For, the words, 'It is born', are used 

with regard to something which comes into 

existence after having been non-existent. The Self is 

not like this. Therfore It is not born. Since this is so, 

therefore It is ajah, birthless; and since It does not 

die, therefore It is nityah, eternal. Although all 

changes become negated by the denial of the first 

and the last kinds of changes, still changes 

occuring in the middle [For the six kinds of 

changes see note under verse 2.10.-Tr.] should be 

denied with their own respective terms by which 

they are implied. Therefore the text says sasvatah, 

undecaying,. so that all the changes, viz youth etc., 

which have not been mentioned may become 

negated. The change in the form of decay is denied 

by the word sasvata, that which lasts for ever. In Its 

own nature It does not decay because It is free 

from parts. And again, since it is without qualities, 

there is no degeneration owing to the decay of any 

33

quality. Change in the form of growth, which is 

opposed to decay, is also denied by the word 

puranah, ancient. A thing that grows by the 

addition of some parts is said to increase and is 

also said to be new. But this Self was fresh even in 

the past due to Its partlessness. Thus It is puranah, 

i.e. It does not grow. So also, na hanyate, It is 

puranah, i.e. It does not grow. So also, na hanyate, 

It is not killed, It does not get transformed; even 

when sarire, the body; hanyamane, is killed, 

transformed. The verb 'to kill' has to be understood 

here in the sense of transformation, so that a 

tautology [This verse has already mentioned 

'death' in the first line. If the verb han, to kill, is 

also taken in the sense of killing, then a tautology is 

unavoidable.-Tr.] may be avoided. In this mantra 

the six kinds of transformations, the material 

changes seen in the world, are denied in the Self. 

The meaning of the sentence is that the Self is 

devoid of all kinds of changes. Since this is so, 

therefore 'both of them do not know' -- this is how 

the present mantra is connected to the earlier 

mantra. 

2.21 O Partha, he who knows this One as 

indestructible, eternal, birthless and undecaying, 

how and whom does that person kill, or whom 

34

does he cause to be killed! [This is not a question 

but only an emphatic denial.-Tr.] 



2.21 In the mantra, 'He who thinks of this One as 

the killer,' having declared that (the Self) does not 

become the agent or the object of the actof killing, 

and then in the mantra, 'Never is this One born,' 

etc., having stated the reasons for (Its) 

changelessness, the Lord sums up the purport of 

what was declared above: He who knows this One 

as indestructible, etc. Yah, he who; veda, knows -- 

yah is to be thus connected with Veda --; enam, this 

One, possessing the characteristics stated in the 

earlier mantra; as avinasinam, indestructible, 

devoid of the final change of state; nityam, eternal, 

devoid of transformation; ajam, birthless; and 

avyayam, undecaying; katham, how, in what way; 

(and kam, whom;) does sah, that man of 

realization; purusah, the person who is himself an 

authority [i.e. above all injunctions and 

prohibitions. See 18.16.17.-Tr.]; hanti, kill, 

undertake the act of killing; or how ghatayati, does 

he cause (others) to be killed, (how does he) 

35

instigate a killer! The intention is to deny both (the 

acts) by saying, 'In no way does he kill any one, nor 

does he cause anyone to be killed', because an 

interrogative sense is absurd (here). Since the 

implication of the reason [The reason for the denial 

of killing etc. is the changelessness of the Self, and 

this reason holds good with regard to all actions of 

the man of realization.-Tr.], viz the immutability of 

the Self, [The A.A. omits 'viz the immutability of 

the Self'.-Tr.] is common (with regard to all 

actions), therefore the negation of all kinds of 

actions in the case of a man of realization is what 

the Lord conveys as the only purport of this 

context. But the denial of (the act of) killing has 

been cited by way of an example. Objection: By 

noticing what special reason for the impossibility 

of actions in the case of the man of realization does 

the Lord deny all actions (in his case) by saying, 

'How can that person,' etc.? Vedantin: Has not the 

immutability of the Self been already stated as the 

reason [Some readings omit this word.-Tr.] , the 

specific ground for the impossibility of all actions? 

Objection: It is true that it has been stated; but that 

is not a specific ground, for the man of realization 

is different from the immutable Self. Indeed, may it 

not be argued that action does not become 

impossible for one who has known as unchanging 

36

stump of a tree?! Vedantin: No, because of man of 

Knowledge is one with the Self. Enlightenment 

does not belong to the aggregate of body and 

senses. Therefore, as the last laternative, the 

knower is the Immutable and is the Self which is 

not a part of the aggregate. Thus, action being 

impossible for that man of Knowledge, the denial 

in, 'How can that person...,' etc. is reasonable. As 

on account of the lack of knowledge of the 

distinction between the Self and the modifications 

of the intellect, the Self, though verily immutable, 

is imagined through ignorance to be the perceiver 

of objects like sound etc. presented by the intellect 

etc., in this very way, the Self, which in reality is 

immutable, is said to be the 'knower' because of Its 

association with the knowledge of the distinction 

between the Self and non-Self, which (knowledge) 

is a modification of the intellect [By buddhi-vrtti, 

modification of the intellect, is meant the 

transformation of the internal organ into the form 

of an extension upto an object, along with its past 

impressions, the senses concerned, etc., like the 

extension of the light of a lamp illuminating an 

object. Consciousness reflected on this 

transformation and remaining indistinguishable 

from that transformation revealing the object, is 

called objective knowledge. Thereby, due to 

37

ignorance, the Self is imagined to be the perceiver 

because of Its connection with the vrtti, 

modification. (-A.G.) The process is elsewhere 

described as follows: The vrtti goes out through the 

sense-organ concerned, like the flash of a 

torchlight, and along with it goes the reflection of 

Consciousness. Both of them envelop the object, a 

pot for instance. The vrtti destroys the ignorance 

about the pot; and the reflection of Consciousness, 

becoming unified with only that portion of it 

which has been delimited by the pot, reveals the 

pot. In the case of knowledge of Brahman, it is 

admitted that the vrtti in the form, 'I am Brahman', 

does reach Brahman and destroys ignorance about 

Brahman, but it is not admitted that Brahman is 

revealed like a 'pot', for Brahman is self-effulgent.- 

Tr.] and is unreal by nature. From the statement 

that action is impossible for man of realization it is 

understood that the conclusion of the Lord is that, 

actions enjoined by the scriptures are prescribed 

for the unenlightened. Objection: Is not 

elightenment too enjoined for the ignorant? For, 

the injunction about enlightenment to one who has 

already achieved realization is useless, like 

grinding something that has already been ground! 

This being so, the distinction that rites and duties 

are enjoined for the unenlightened, and not for the 

38

enlightened one, does not stand to reason. 

Vedantin: No. There can reasonable be a 

distinction between the existence or nonexistence 

of a thing to be performed. As after the knowledge 

of the meaning of the injunction for rites like 

Agnihotra etc. their performance becomes 

bligatory on the unenlightened one who thinks, 

'Agnihotra etc. has to be performed by collecting 

various accessories; I am the agent, and this is my 

duty', -- unlike this, nothing remains later on to be 

performed as a duty after knowing the meaning of 

the injunction about the nature of the Self from 

such texts as, 'Never is this One born,' etc. But 

apart from the rise of knowledge regarding the 

unity of the Self, his non-agency, etc., in the form, 'I 

am not the agent, I am not the enjoyer', etc., no 

other idea arises. Thus, this distinction can be 

maintained. Again, for anyone who knows himself 

as, 'I am the agent', there will necessarily arise the 

idea, 'This is my duty.' In relation to that he 

becomes eligible. In this way duties are (enjoined) 

[Ast. adds 'sambhavanti, become possible'.-Tr.] for 

him. And according to the text, 'both of them do 

not know' (19), he is an unenlightened man. And 

the text, 'How can that person,' etc. concerns the 

enlightened person distinguished above, becuase 

of the negation of action (in this text). Therefore, 

39

the enlightened person distinguished above, who 

has realized the immutable Self, and the seeker of 

Liberation are qualified only for renunciation of all 

rites and duties. Therefore, indeed, the Lord 

Narayana, making a distinction between the 

enlightened man of Knowledge and the 

unenlightened man of rites and duties, makes them 

take up the two kinds of adherences in the text, 

'through the Yoga of Knowledge for the men of 

realization; through the Yoga of Action for the 

yogis' (3.3). Similarly also, Vyasa said to his son, 

'Now, there are these two paths,' etc. ['Now, there 

are these two paths on which the Vedas are based. 

They are thought of as the dharma characterized 

by engagement in duties, and that by renunciation 

of them' (Mbh. Sa. 241.6).-Tr.] So also (there is a 

Vedic text meaning): 'The path of rites and duties, 

indeed, is the earlier, and renunciation comes after 

that.' [Ast. says that this is not a quotation, but only 

gives the purport of Tai, Ar. 10.62.12.-Tr.] The Lord 

will show again and again this very division: 'The 

unenlightened man who is deluded by egoism 

thinks thus: "I am the doer"; but the one who is a 

knower of the facts (about the varieties of the 

gunas) thinks, "I do not act"' (cf. 3.27,28). So also 

there is the text, '(The embodied man of 

selfcontrol,) having given up all actions mentally, 

40

continues (happily in the town of nine gates)' (5.13) 

etc. With regard to this some wiseacres say: In no 

person does arise the idea, 'I am the changeless, 

actionless Self, which is One and devoid of the six 

kinds of changes beginning with birth to which all 

things are subject', on the occurrence of which 

(idea alone) can renunciation of all actions be 

enjoined. That is not correct, because it will lead to 

the needlessness of such scriptural instructions as, 

'Never is this One born,' etc. (20). They should be 

asked: As on the authority of scripural instructions 

there arises the knowledge of the existence of 

virtue and vice and the knowledge regarding an 

agent who gets associated with successive bodies, 

similarly, why should not there arise from the 

scriptures the knowledge of unchangeability, nonagentship, 

oneness, etc. of that very Self? Objection: 

If it be said that this is due to Its being beyond the 

scope of any means (of knowledge)? Vedantin: No, 

because the Sruti says, 'It is to be realized through 

the mind alone, (following the instruction of the 

teacher)' (Br. 4.4.19). The mind that is purified by 

the instructions of the scriptures and the teacher, 

control of the body and organs, etc. becomes the 

instrument for realizing the Self. Again, since there 

exist inference and scriptures for Its realization, it 

is mere bravado to say that Knowledge does not 

41

arise. And it has to be granted that when 

knowledge arises, it surely eliminates ignorance, its 

opposite. And that ignorance has been shown in, 'I 

am the killer', 'I am killed', and 'both of them do 

not know' (see 2.19). And here also it is shown that 

the idea of the Self being an agent, the object of an 

action, or an indirect agent, is the result of 

ignorance. Also, the Self being changeless, the fact 

that such agentship etc. are cuased by ignorance is 

a common factor in all actions without exception, 

because only that agent who is subject to change 

instigates someone else who is different from 

himself and can be acted on, saying, 'Do this.' Thus, 

with a view to pointing out the absence of fitness 

for rites and duties in the case of an enlightened 

person, the Lord [Ast, adds vasudeva after 'Lord'.- 

Tr.] says, 'He who knows this One as 

indestructible,' 'how can that person,' etc. -- thereby 

denying this direct and indirect agentship of an 

enlightened person in respect of all actions without 

exception. As regards the question, 'For what, 

again, is the man of enlightenment qualified?', the 

answer has already been give earlier in, 'through 

the Yoga of Knowledge for the men of realization' 

(3.3). Similarly, the Lord will also speak of 

renunication of all actions in, 'having given up all 

actions mentally,' etc.(5.13). Objection: May it not 

42

e argued that from the expression, 'mentally', (it 

follows that) oral and bodily actions are not to be 

renounced? Vedantin: No, because of the categoric 

expression, 'all actions'. Objection: May it not be 

argued that 'all actions' relates only to those of the 

mind? Vedantin: No, because all oral and bodily 

actions are preceded by those of the mind, for 

those actions are impossible in the absence of 

mental activity. Objection: May it not be said that 

one has to mentally renounce all other activities 

except the mental functions which are the causes of 

scriptural rites and duties performed through 

speech and body? Vedantin: No, because it has 

been specifically expressed: 'without doing or 

causing (others) to do anything at all' (5.13). 

Objection: May it not be that this renunciation of 

all actions, as stated by the Lord, is with regard to a 

dying man, not one living? Vedantin: No, because 

(in that case) the specific statement, 'The embodied 

man...continues happily in the town of nine gates' 

(ibid.) will become illogical since it is not possible 

for a dead person, who neither acts nor makes 

others act, [The words 'akurvatah akarayatah, (of 

him) who neither acts nor makes others act', have 

been taken as a part of the Commentator's 

arguement. But A.G. points out that they can also 

form a part of the next Objection. In that, case, the 

43

translation of the Objection will be this: Can it not 

be that the construction of the sentence (under 

discussion) is -- Neither doing nor making others 

do, he rest by depositing (sannyasya, by 

renouncing) in the body', but not 'he rests in the 

body by renouncing...'?] to rest in that body after 

renouncing all actions. Objection: Can it not be that 

the construction of the sentence (under discussion) 

is, '(he rests) by depositing (sannyasya, by 

renouncing) in the body', (but) not 'he rests in the 

body by renouncing...'? Vedantin: No, because 

everywhere it is categorically asserted that the Self 

is changeless. Besides, the action of 'resting' 

requires a location, whereas renunciation is 

independent of this. The word nyasa preceded by 

sam here means 'renunciation', not 'depositing'. 

Therefore, according to this Scripture, viz the Gita, 

the man of realization is eligible for renunciation, 

alone, not for rites and duties. This we shall show 

in the relevant texts later on in the cotext of the 

knowledge of the Self. And now we shall speak of 

the matter on hand: As to that, the indestructibility 

[Indestructibility suggests unchangeability as 

well.] of the Self, has been postulated. What is it 

like? That is being said in, 'As after rejecting 

wornout clothes,' etc. 

44

2.22 As after rejecting wornout clothes a man takes 

up other new ones, likewise after rejecting wornout 

bodies the embodied one unites with other new 

ones. 



2.22 Yatha, as in the world; vihaya, after rejecting 

jirnani, wornout; vasamsi, clothes; narah, a man 

grhnati, takes up; aparani, other; navani, new ones; 

tatha, likewise, in that very manner; vihaya, after 

rejecting; jirnani, wornout; sarirani, bodies; dehi, 

the embodied one, the Self which is surely 

unchanging like the man (in the example); samyati, 

unites with; anyani, other; navani, new ones. This 

is meaning. 

2.23 Weapons do not cut It, fire does not burn It, 

water does not moisten It, and air does not dry It. 



2.23 Why does It verily remain unchanged? This is 

being answered in, 'Weapons do not cut It,' etc. 

Sastrani, weapons; na, do not; chindanti, cut; enam, 

It, the embodied one under discussion. It being 

45

partless, weapons like sword etc. do not cut off Its 

limbs. So also, even pavakah, fire; na dahati enam, 

does not burn, does not reduce It to ashes. Ca, and 

similarly; apah, water; na enam kledayanti, does 

not moisten It. For water has the power of 

disintegrating a substance that has parts, by the 

process of moistening it. That is not possible in the 

case of the partless Self. Similarly, air destroys an 

oil substance by drying up the oil. Even marutah, 

air; na sosayati, does not dry; (enam, It,) one's own 

Self. [Ast. reads 'enam tu atmanam, but this Self', in 

place of enam svatmanam.-Tr.] 

2.24 It cannot be cut, It cannot be burnt, cannot be 

moistened, and surely cannot be dried up. It is 

eternal, omnipresent, stationary, unmoving and 

changeless. 



2.24 Since this is so, therefore ayam, It; acchedyah, 

cannot be cut. Since the other elements which are 

the causes of destruction of one ano ther are not 

capable of destroying this Self, therefore It is 

nityah, eternal. Being eternal, It is sarva-gatah, 

omnipresent. Being omnipresent, It is sthanuh, 

46

stationary, i.e. fixed like a stump. Being fixed, 

ayam, this Self; is acalah, unmoving. Therefore It is 

sanatanah, changeless, i.e. It is not produced from 

any cause, as a new thing. It is not to be argued 

that 'these verses are repetive since eternality and 

changelessness of the Self have been stated in a 

single verse itself, "Never is this One born, and 

never does It die," etc. (20). Whatever has been said 

there (in verse 19) about the Self does not go 

beyond the meaning of this verse. Something is 

repeated with those very words, and something 

ideologically.' Since the object, viz the Self, is 

inscrutable, therefore Lord Vasudeva raises the 

topic again and again, and explains that very object 

in other words so that, somehow, the unmanifest 

Self may come within the comprehension of the 

intellect of the transmigrating persons and bring 

about a cessation of their cycles of births and 

deaths. 

2.25 It is said that This is unmanifest; This is 

inconceivable; This is unchangeable. Therefore, 

having known This thus, you ougth not to grieve. 



47

2.25 Moreover, ucyate, it is said that; ayam, This, 

the Self; is avyaktah, unmanifest, since, being 

beyond the ken of all the organs, It cannot be 

objectified. For this very reason, ayam, This; is 

acintyah, inconceivable. For anything that comes 

within the purview of the organs becomes the 

object of thought. But this Self is inconceivable 

becuase It is not an object of the organs. Hence, 

indeed, It is avikaryah, unchangeable. This Self 

does not change as milk does when mixed with 

curd, a curdling medium, etc. And It is chnageless 

owing to partlessness, for it is not seen that any 

non-composite thing is changeful. Not being 

subject to transformation, It is said to be 

changeless. Tasmat, therefore; vidivata, having 

known; enam, this one, the Self; evam, thus, as 

described; na arhasi, you ought not; anusocitum, to 

grieve, thinking, 'I am the slayer of these; these are 

killed by me.' 

2.26 On the other hand, if you think this One is 

born continually or dies constantly, even then, O 

mighty-armed one, you ought not to grieve thus. 



48

2.26 This (verse), 'On the other hand,' etc., is 

uttered assuming that the Self is transient. Atha ca, 

on the other hand, if (-- conveys the sense of 

assumption --); following ordinary experience, 

manyase, you think; enam, this One, the Self under 

discussion; is nityajatam, born continually, 

becomes born with the birth of each of the 

numerous bodies; va, or; nityam, constantly; 

mrtam, dies, along with the death of each of these 

(bodies); tatha api, even then, even if the Self be of 

that nature; tvam, you; maha-baho, O mightyarmed 

one; na arhasi, ought not; socitum, to grieve; 

evam, thus, since that which is subject to birth will 

die, and that which is subject to death will be born; 

these two are inevitable. 

2.27 For death of anyone born is certain, and of the 

dead (re-) birth is a certainly. Therefore you ought 

not to grieve over an inevitable fact. 



2.27 This being so, 'death of anyone born', etc. Hi, 

for; mrtyuh, death; jatasya, of anyone born; 

dhruvah, is certain; is without exception; ca, and 

mrtasya, of the dead; janmah, (re-) birth; is 

49

dhruvam, a certainly. Tasmat, therefore, this fact, 

viz birth and death, is inevitable. With regard to 

that (fact), apariharye, over an enevitable; arthe, 

fact; tvam, you; na arhasi, ought not; socitum, to 

grieve. 

2.28 O descendant of Bharata, all beings remain 

unmanifest in the beginning;; they become 

manifest in the middle. After death they certainly 

become unmanifest. What lamentation can there be 

with regard to them? 



2.28 It is not reasonable to grieve even for beings 

which are constituted by bodies and organs, since 

'all beings remain unmanifest' etc. (Bharata, O 

descendant of Bharata;) bhutani, all beings, 

avyaktaduni, remain unmainfest in the beginning. 

Those beings, viz sons, friends, and others, 

constituted by bodies and organs, [Another 

reading is karya-karana-sanghata, aggregates 

formed by material elements acting as causes and 

effects.-Tr.] who before their origination have 

unmanifestedness (avyakta), invisibility, 

50

nonperception, as their beginning (adi) are 

avyaktaadini. Ca, and; after origination, before 

death, they become vyakta-madhyani, manifest in 

the middle. Again, they eva, certainly; become 

avyakta-nidhanani, unmanifest after death. Those 

which have unmanifestness (avyakta), invisibility, 

as their death (nidhana) are avyakta-nidhanani. 

The idea is that even after death they verily attain 

unmanifestedness. Accordingly has it been said: 

'They emerged from invisibility, and have gone 

back to invisibility. They are not yours, nor are you 

theirs. What is this fruitless lamentation!' (Mbh. St. 

2.13). Ka, what; paridevana, lamentation, or what 

prattle, can there be; tatra, with regard to them, i.e. 

with regard to beings which are objects of 

delusion, which are invisible, (become) visible, 

(and then) get destroyed! 

2.29 Someone visualizes It as a wonder; and 

similarly indeed, someone else talks of It as a 

wonder; and someone else hears of It as a wonder. 

And some one else, indeed, does not realize It even 

after hearing about It. 



51

2.29 'This Self under discussion is inscrutable. Why 

should I blame you alone regarding a thing that is 

a source of delusion to all!' How is this Self 

inscrutable? [It may be argued that the Self is the 

object of egoism. The answer is: Although the 

individualized Self is the object of egoism, the 

absolute Self is not.] This is being answered in, 

'Someone visualizes It as a wonder,' etc. Kascit, 

someone; pasyati, visualizes; enam, It, the Self; 

ascaryavat, as a wonder, as though It were a 

wonder -- a wonder is something not seen before, 

something strange, something seen all on a 

sudden; what is comparable to that is ascarya-vat; 

ca, and; tatha, similarly; eva, indeed; kascit, 

someone; anyah, else; vadati, talks of It as a 

wonder. And someone else srnoti, hears of It as a 

wonder. And someone, indeed, na, does not; veda, 

realize It; api, even; srutva, after hearing, seeing 

and speaking about It. Or, (the meaning is) he who 

sees the Self is like a wonder. He who speaks of It 

and the who hears of It is indeed rare among many 

thousands. Therefore, the idea is that the Self is 

difficult to understand. Now, in the course of 

concluding the topic under discussion, [viz the 

needlessness of sorrow and delusion,from the 

point of view of the nature of things.] He says, 'O 

descendant of Bharata, this embodied Self', etc. 

52

2.30 O descendant of Bharata, this embodied Self 

existing in everyone's body can never be killed. 

Therefore you ought not to grieve for all (these) 

beings. 



2.30 Because of being partless and eternal, ayam, 

this dehi, embodied Self; nityam avadhyah, can 

never be killed, under any condition. That being so, 

although existing sarvasya dehe, in all bodies, in 

trees etc., this One cannot be killed on account of 

Its being allpervasive. Since the indewelling One 

cannot be killed although the body of everyone of 

the living beings be killed, tasmat, therefore; tvam, 

you; na arhasi, ought not; socitum, to grieve; for 

sarvani bhutani, all (these) beings, for Bhisma and 

others. Here [i.e. in the earlier verse.] it has been 

said that, from the standpoint of the supreme 

Reality, there is no occasion for sorrow or delusion. 

(This is so) not merely from the standpoint of the 

supreme Reality, but -- 

53

2.31 Even considering your own duty you should 

not waver, since there is nothing else better for a 

Ksatriya than a righteous battle. 



2.31 Api, even; aveksya, considering; svadharmam, 

your own duty, the duty of a Ksatriya, viz battle -- 

considering even that -- ; na arhasi, you ought not; 

vikampitum, to waver, to deviate from the natural 

duty of the Ksatriya, i.e. from what is natural to 

yourself. And hi, since that battle is not devoid of 

righteousness, (but) is supremely righteous -- it 

being conducive to virtue and meant for protection 

of subjects through conquest of the earth --; 

therefore, na vidyate, there is nothing; anyat, else; 

sreyah, better; ksatriyasya, for a ksatriya; than that 

dharmyat, righteous; yuddhat, battle. 

2.32 O son of Partha, happy are the Ksatriyas who 

come across this kind of a battle, which presents 

itself unsought for and which is an open gate to 

heaven. 

54



2.32 Why, again, does that battle become a duty? 

This is being answered (as follows) [A specific rule 

is more authoritative than a general rule. Nonviolence 

is a general rule enjoined by the 

scriptures, but the duty of fighting is a specific rule 

for a Ksatriya.]: Partha, O son of Partha; are not 

those Ksatiryas sukhinah, happy [Happy in this 

world as also in the other.] who labhante, come 

across; a yuddham, battle; idrsam, of this kind; 

upapannam, which presents itself; yadrcchaya, 

unsought for; and which is an apavrtam, open; 

svarga-dvaram, gate to heaven? [Rites and duties 

like sacrifices etc. yield their results after the lapse 

of some time. But the Ksatriyas go to heaven 

immediatley after dying in battle, because, unlike 

the minds of others, their minds remaind fully 

engaged in their immediate duty.] 

2.33 On the other hand, if you will not fight this 

righteous battle, then, forsaking your own duty 

and fame, you will incur sin. 



55

2.33 Atha, on the other hand; cet, if; tvam, you; na 

karisyasi, will not fight; even imam, this; 

dharmyam, righteous; samgramam, battle, which 

has presented itself as a duty, which is not opposed 

to righteousness, and which is enjoined (by the 

scriptures); tatah, then, because of not undertaking 

that; hitva, forsaking; sva-dharmam, your own 

duty; ca, and; kritim, fame, earned from 

encountering Mahadeva (Lord Siva) and others; 

avapsyasi, you will incur; only papam, sin. 

2.34 People also will speak of your unending 

infamy. And to an honoured person infamy is 

worse than death. 



2.34 Not only will there be the giving up of your 

duty and fame, but bhutani, people; ca api, also; 

kathayisyanti, will speak; te, of your; avyayam, 

unending, perpetual; akrtim, infamy. Ca, and; 

sambhavitasya, to an honoured person, to a person 

honoured with such epithets as 'virtuous', 'heroic', 

etc.; akirtih, infamy; atiricyate, is worse than; 

56

maranat, death. The meaning is that, to an 

honoured person death is perferable to infamy. 

2.35 The great chariot-riders will think of you as 

having desisted from the fight out of fear; and you 

will into disgrace before them to whom you had 

been estimable. 



2.35 Moreover, maharathah, the great chariotriders, 

Duryodhana and others; mamsyante, will 

think; tvam, of you; as uparatam, having desisted; 

ranat, from the fight; not out of compassion, but 

bhayat, out of fear of Karna and others; ca, and ; 

yasyasi laghavam, you will again fall into disgrace 

before them, before Duryodhana and others; 

yesam, to whom; tvam, you; bahumato bhutva, 

had been estimable as endowed with many 

qualities. 

2.36 And your enemies will speak many indecent 

words while denigrating your might. What can be 

more painful than that? 



57

2.36 Ca, and besieds; tava, your; ahitah, enemies; 

vadisyanti, will speak; bahun, many, various kinds 

of; avacya-vadan, indecent words, unutterable 

words; nindantah, while denigrating, scorning; 

tava, your; samarthyam, might earned from battles 

against Nivatakavaca and others. Therefore, kim 

nu, what can be; duhkhataram, more painful; tatah, 

than that, than the sorrow arising from being 

scorned? That is to say, there is no greater pain 

than it. 

2.37 Either by being killed you will attain heaven, 

or by winning you will enjoy the earth. Therefore, 

O Arjuna, rise up with determination for fighting. 



2.37 Again, by undertaking the fight with Karna 

and others, va, either; hatah, by being killed; 

prapsyasi, you will attain; svargam, heaven; or 

jitva, by winning over Karna and other heroes; 

bhoksyase, you will enjoy; mahim, the earth. The 

purport is that in either case you surely stand to 

gain. Since this is so, Kaunteya, O son of Kunti; 

tasmat, therefore; uttistha, rise up; krta-niscayah, 

58

with determination; yuddhaya, for fighting, i.e. 

with the determination, 'I shall either defeat the 

enemies or shall die.' 

2.38 Treating happiness and sorrow, gain and loss, 

and conquest and defeat with equanimity, then 

engage in battle. Thus you will not incur sin. 



2.38 As regards that, listen to this advice for you 

then you are engaged in battle considering it to be 

your duty: Krtva, treating; sukha-duhkhe, 

happiness and sorrow; same, with equanimity, i.e. 

without having likes and dislikes; so also treating 

labha-alabhau, gain and loss; jaya-ajayau, conquest 

and defeat, as the same; tatah, then; yuddhaya 

yujyasva, engage in battle. Evam, thus by 

undertaking the fight; na avapsyasi, you will not 

incur; papam, sin. This advice is incidental. [The 

context here is that of the philosophy of the 

supreme Reality. If fighting is enjoined in that 

context, it will amount to accepting combination of 

Knowledge and actions. To avoid this contingency 

the Commentator says, 'incidental'. That is to say, 

59

although the context is of the supreme Reality, the 

advice to fight is incidental. It is not an injunction 

to combine Knowledge with actions, since fighting 

is here the natural duty of Arjuna as a Ksatriya.]. 

The generally accepted argument for the removal 

of sorrow and delusion has been stated in the 

verses beginning with, 'Even considering your own 

duty' (31), etc., but this has not been presented by 

accepting that as the real intention (of the Lord). 

The real context here (in 2.12 etc.), however, is of 

the realization of the supreme Reality. Now, in 

order to show the distinction between the (two) 

topics dealt with in this scripture, the Lord 

concludes that topic which has been presented 

above (in 2.20 etc.), by saying, 'This (wisdom) has 

been imparted,' etc. For, if the distinction between 

the topics of the scripute be shown here, then the 

instruction relating to the two kinds of adherences 

-- as stated later on in, 'through the Yoga of 

Knowledge for the men of realization; through the 

Yoga of Action for the yogis' (3.3) -- will proceed 

again smoothly, and the hearer also will easily 

comprehend it by keeping in view the distinction 

between the topics. Hence the Lord says: 

2.39 O Partha, this wisdom has been imparted to 

you from the standpoint of Self-realization. But 

60

listen to this (wisdom) from the standpoint of 

Yoga, endowed with which wisdom you will get 

rid of the bondage of action. 



2.39 Partha, O son of Prtha (Arjuna); esa, this; 

buddhih, wisdom, the Knowledge which directly 

removes the defect (viz ignorance) that is 

responsible for sorrow, delusion, etc. [Mundane 

existence consists of attraction and repulsion, 

agentship and enjoyership, etc. These are the 

defects, and they arise from ignorance about one's 

Self. Enlightenment is the independent and sole 

cause that removes this ignorance.] constituting 

mundane existence; abhihita, has been imparted; 

te, to you; sankhye, from the standpoint of Selfrealization, 

with regard to the discriminating 

knowledge of the supreme Reality. Tu, but; srnu, 

listen; imam, to this wisdom which will be 

imparted presently; yoge, from the spandpoint of 

Yoga, from the standpoint of the means of 

attaining it (Knowledge) -- i.e., in the context of 

Karma-yoga, the performance of rites and duties 

with detachment after destroying the pairs of 

opposites, for the sake of adoring God, as also in 

61

the context of the practice of spiritual absorption. 

As as inducement, He (the Lord) praises that 

wisdom: Yuktah, endowed; yaya, with which; 

buddhya, wisdom concerning Yoga; O Partha, 

prahasyasi, you will get rid of; karma-bandham, 

the bondage of action -- action is itself the bondage 

described as righteousness and unrighteousness; 

you will get rid of that bondage by the attainment 

of Knowledge through God's grace. This is the 

idea. 

2.40 Here there is no waste of an attempt; nor is 

there (any) harm. Even a little of this righteousness 

saves (one) from great fear. 



2.40 Moreover, iha, here, in the path to Liberation, 

viz the Yoga of Action (rites and duties); na, there 

is no; abhikrama-nasah, waste of an attempt, of a 

beginning, unlike as in agriculture etc. The 

meaning is that the result of any attempt in the 

case of Yoga is not uncertain. Besides, unlike as in 

medical care, na vidyate, nor is there, nor does 

there arises; any pratyavayah, harm. But, svalpam 

api, even a little; asya, of this; dharmasya, 

62

ighteousness in the form of Yoga (of Action); 

when pracised, trayate, saves (one); mahato 

bhayat, from great fear, of mundance existence 

characterized by death, birth, etc. 

2.41 O scion of the Kuru dynasty, in this there is a 

single, one-pointed conviction. The thoughts of the 

irresolute ones have many branches indeed, and 

are innumerable. 



2.41 Kuru-nandana, O scion of the Kuru dynasty; 

iha, is this path to Liberation; there is only eka, a 

single; vyavasayatmika, one-pointed; buddhih, 

conviction, which has been spoken of in the Yoga 

of Knowledge and which has the characteristics 

going to be spoken of in (Karma-) yoga. It is 

resolute by nature and annuls the numerous 

branches of the other opposite thoughts, since it 

originates from the right source of knowledge. 

[The right source of knowledge, viz the Vedic texts, 

which are above criticism.] Those again, which are 

the other buddhayah, thoughts; they are bahusakhah, 

possessed of numerous branches, i.e. 

possessed of numerous variations. Owing to the 

63

influence of their many branches the worldly state 

becomes endless, limitless, unceasing, evergrowing 

and extensive. [Endless, because it does 

not cease till the rixe of full enlightenment; 

limitless, because the worldly state, which is an 

effect, springs from an unreal source.] But even the 

worldly state ceases with the cessation of the 

infinite branches of thoughts, under the influence 

of discriminating wisdom arising from the valid 

source of knowledge. (And those thoughts are) hi, 

indeed; anantah, innumerable under every branch. 

Whose thoughts? Avyavasayinam, of the irresolute 

ones, i.e. of those who are devoid of discriminating 

wisdom arising from the right source of 

knowledge. 

2.42-2.43 O son of Prtha, those undiscerning people 

who utter this flowery talk -- which promises birth 

as a result of rites and duties, and is full of various 

special rites meant for the attainment of enjoyment 

and affluence --, they remain engrossed in the 

utterances of the Vedas and declare that nothing 

else exists; their minds are full of desires and they 

have heaven as the goal. 



64

2.43 Partha, O son of Prtha; those devoid of onepointed 

conviction, who pravadanti, utter; imam, 

this; yam puspitam vacam, flowery talk, which is 

going to be stated, which is beautiful like a tree in 

bloom, pleasant to hear, and appears to be 

(meaningful) sentences [Sentences that can be 

called really meaningful are only those that reveal 

the self.-Tr.]; -- who are they? they are -- 

avipascitah, people who are undiscerning, of poor 

intellect, i.e. non-discriminating; veda-vada-ratah, 

who remain engrossed in the utterances of the 

Vedas, in the Vedic sentences which reveal many 

panegyrics, fruits of action and their means; and 

vadinah, who declare, are apt tosay; iti, that; na 

anyat, nothing else [God, Liberation, etc.]; asti, 

exists, apart from the rites and duties conducive to 

such results as attainment of heaven etc. And they 

are kamatmanah, have their minds full of desires, 

i.e. they are swayed by desires, they are, by nature, 

full of desires; (and) svarga-parah, have heaven as 

the goal. Those who accept heaven (svarga) as the 

supreme (para) human goal, to whom heaven is 

the highest, are svarga-parah. They utter that 

speech (-- this is supplied to construct the sentence 

--) which janma-karma-phala-pradam, promises 

birth as a result of rites and duties. The result 

65

(phala) of rites and duties (karma) is karma-phala. 

Birth (janma) itself is the karma-phala. That 

(speech) which promises this is janma-karmaphala-prada. 

(This speech) is kriya-visesa-bahulam, 

full of various special rites; bhoga-aisvarya-gatimprati, 

for the attainment of enjoyment and 

affluence. Special (visesa) rites (kriya) are kriyavisesah. 

The speech that is full (bahula) of these, 

the speech by which that is full (bahula) of these, 

the speech by which these, viz objects such as 

heaven, animals and sons, are revealed plentifully, 

is kriya-visesa-bahula. Bhoga, enjoyment, and 

aisvarya, affluence, are bhoga-aisvarya. Their 

attainment (gatih) is bhoga-aisvarya-gatih. (They 

utter a speech) that is full of the specialized rites, 

prati, meant for that (attainment). The fools who 

utter that speech move in the cycle of 

transmigration. This is the idea. 

2.44 One-pointed conviction does not become 

established in the minds of those who delight in 

enjoyment and affluence, and whose intellects are 

carried away by that (speech). 



66

2.44 And vyavasayatmika, one-pointed; buddhih, 

conviction, with regard to Knowledge or Yoga; na 

vidhiyate, does not become established, i.e. does 

not arise; samadhau, in the minds -- the word 

samadhi being derived in the sese of that into 

which everthing is gathered together for the 

enjoyment of a person --; bhoga-aisvaryaprasaktanam, 

of those who delight in enjoyment 

and wealth, of those who have the hankering that 

only enjoyment as also wealth is to be sought for, 

of those who identify themselves with these; and 

apahrta-cetasam, of those whose intellects are 

carried away, whose discriminating judgement 

becomes covered; taya, by that speech which is full 

of various special rites. 

2.45 O Arjuna, the Vedas [Meaning only the 

portion dealing with rites and duties (karmakanda).] 

have the three qualities as their object. 

You become free from worldliness, free from the 

pairs of duality, ever-poised in the quality of 

sattva, without (desire for) acquisition and 

protection, and self-collected. 



67

2.45 To those who are thus devoid of 

discriminating wisdom, who indulge in pleasure, 

[Here Ast. adds 'yat phalam tad aha, what result 

accrues, that the Lord states:'-Tr.] O Arjuna, vedah, 

the Vedas; traigunya-visayah, have the three 

qualities as their object, have the three gunas, 

[Traigunya means the collection of the three 

qualities, viz sattva (purity), rajas (energy) and 

tamas (darkness); i.e. the collection of virtuous, 

vicious and mixed activities, as also their results. In 

this derivative sense traigunya means the worldly 

life.] i.e. the worldly life, as the object to be 

revealed. But you bhava, become; nistraigunyah, 

free from the three qualities, i.e. be free from 

desires. [There is a seeming conflict between the 

advices to be free from the three qualities and to be 

ever-poised in the quality of sattva. Hence, the 

Commentator takes the phrase nistraigunya to 

mean niskama, free from desires.] (Be) 

nirdvandvah, free from the pairs of duality -- by 

the word dvandva, duality, are meant the 

conflicting pairs [Of heat and cold, etc.] which are 

the causes of happiness and sorrow; you become 

free from them. [From heat, cold, etc. That is, 

forbear them.] You become nitya-sattvasthah, everpoised 

in the quality of sattva; (and) so also 

niryoga-ksemah, without (desire for) acquisition 

68

and protection. Yoga means acquisition of what 

one has not, and ksema means the protection of 

what one has. For one who as 'acquisition and 

protection' foremost in his mind, it is difficult to 

seek Liberation. Hence, you be free from 

acquisition and protection. And also be atmavan, 

self-collected, vigilant. This is the advice given to 

you while you are engaged in your own duty. 

[And not from the point of view of seeking 

Liberation.] 

2.46 A Brahmana with realization has that much 

utility in all the Vedas as a man has in a well when 

there is a flood all around. 



2.46 If there be no need for the infinite results of all 

the rites and duties mentioned in the Vedas, then 

why should they be performed as a dedication to 

God? Listen to the answer being given: In the 

world, yavan, whatever; arthah, utility, use, like 

bathing, drinking, etc.; one has udapane, in a well, 

pond and other numerous limited reservoirs; all 

that, indeed, is achieved, i.e. all those needs are 

fulfilled to that very extent; sampluhtodake, when 

69

there is a flood; sarvatah, all arount. In a similar 

manner, whatever utility, result of action, there is 

sarvesu, in all; the vedesu, Vedas, i.e. in the rites 

and duties mentioned in the Vedas; all that utility 

is achieved, i.e. gets fulfilled; tavan, to that very 

extent; in that result of realization which comes 

brahmanasya, to a Brahmana, a sannyasin; 

vijanatah, who knows the Reality that is the 

supreme Goal -- that result being comparable to 

the flood all around. For there is the Upanisadic 

text, '...so all virtuous deeds performed by people 

get included in this one...who knows what he 

(Raikva) knows...' (Ch. 4.1.4). The Lord also will 

say, 'all actions in their totality culminate in 

Knowledge' (4.33). [The Commentators quotation 

from the Ch. relates to meditation on the qualified 

Brahman. Lest it be concluded that the present 

verse relates to knowledge of the qualified 

Brahman only, he quotes again from the Gita 

toshow that the conclusion holds good in the case 

of knowledge of the absolute Brahman as well.] 

Therefore, before one attains the fitness for 

steadfastness in Knowledge, rites and duties, even 

though they have (limited) utility as that of a well, 

pond, etc., have to be undertaken by one who is fit 

for rites and duties. 

70

2.47 Your right is for action alone, never for the 

results. Do not become the agent of the results of 

action. May you not have any inclination for 

inaction. 



2.47 Te, your; adhikarah, right; is karmani eva, for 

action alone, not for steadfastness in Knowledge. 

Even there, when you are engaged in action, you 

have ma kadacana, never, i.e. under no condition 

whatever; a right phalesu, for the results of action - 

- may you not have a hankering for the results of 

action. Whenever you have a hankering for the 

fruits of action, you will become the agent of 

acquiring the results of action. Ma, do not; thus 

bhuh, become; karma-phalahetuh, the agent of 

acquiring the results of action. For when one 

engages in action by being impelled by thirst for 

the results of action, then he does become the cause 

for the production of the results of action. Ma, may 

you not; astu, have; sangah, an inclination; 

akarmani, for inaction, thinking, 'If the results of 

work be not desired, what is the need of work 

which involves pain?' 

71

2.48 By being established in Yoga, O Dhananjaya 

(Arjuna), undertake actions, casting off attachment 

and remaining equipoised in success and failure. 

Equanimity is called Yoga. 



2.48 If action is not to be undertaken by one who is 

under the impulsion of the fruits of action, how 

then are they to be undertaken? This is being 

stated: Yogasthah, by becoming established in 

Yoga; O Dhanajaya, kuru, undertake; karmani, 

actions, for the sake of God alone; even there, 

tyaktva, casting off; sangam, attachment, in the 

form, 'God will be pleased with me.' ['Undertake 

work for pleasing God, but not for propitiating 

Him to become favourable towards yourself.'] 

Undertake actions bhutva, remaining; samah, 

equipoised; siddhi-asidhyoh, in success and failure 

-- even in the success characterized by the 

attainment of Knowledge that arises from the 

purification of the mind when one performs 

actions without hankering for the results, and in 

the failure that arises from its opposite. [Ignorance, 

arising from the impurity of the mind.] What is 

that Yoga with regard to being established in 

72

which it is said, 'undertake'? This indeed is that: 

the samatvam, equanimity in success and failure; 

ucyate, is called; yogah, Yoga. 

2.49 O Dhananjaya, indeed, action is quite inferior 

to the yoga of wisdom. Take resort to wisdom. 

Those who thirst for rewards are pitiable. 



2.49 Then again, O Dhananjaya, as against action 

performed with equanimity of mind for adoring 

God, karma, action undertaken by one longing for 

the results; is, hi, indeed; durena, quite, by far; 

avaram, inferior, very remote; buddhi-yogat, from 

the yoga of wisdom, from actions undertaken with 

equanimity of mind, because it (the former) is the 

cause of birth, death, etc. Since this is so, therefore, 

saranam anviccha, take resort to, seek shelter; 

buddhau, under wisdom, which relates to Yoga, or 

to the Conviction about Reality that arises from its 

(the former's) maturity and which is the cause of 

(achieving) fearlessness. The meaning is that you 

should resort to the knowledge of the supreme 

Goal, because those who under take inferior 

actions, phala-hetavah, who thirst for rewards, 

73

who are impelled by results; are krpanah, pitiable, 

according to the Sruti, 'He, O Gargi, who departs 

from this world without knowing this Immutable, 

is pitiable' (Br. 3.8.10). [See note under 2.7.-Tr.] 

2.50 Possessed of wisdom, one rejects here both 

virtue and vice. Therefore devote yourself to 

(Karma-) yoga. Yoga is skilfulness in action. 



2.50 Listen to the result that one possessed of the 

wisdom of equanimity attains by performing one's 

own duties: Buddhi-yuktah, possessed of wisdom, 

possessed of the wisdom of equanimity; since one 

jahati, rejects; iha, here, in this world; ubhe, both; 

sukrta-duskrte, virtue and vice (righteousness and 

unrighteousness), through the purification of the 

mind and acquisition of Knowledge; tasmat, 

therefore; yujyasva, devote yourself; yogaya, to 

(Karma-) yoga, the wisdom of equanimity. For 

Yoga is kausalam, skilfulness; karmasu, in action. 

Skilfulness means the attitude of the skilful, the 

wisdom of equanimity with regard to one's success 

and failure while engaged in actions (karma) -- 

called one's own duties (sva-dharma) -- with the 

mind dedicated to God. That indeed is skilfulness 

74

which, through equanimity, makes actions that by 

their very nature bind give up their nature! 

Therefore, be you devoted to the wisdom of 

equanimity. 

2.51 Because, those who are devoted to wisdom, 

(they) becoming men of Enlightenment by giving 

up the fruits produced by actions, reach the state 

beyond evils by having become freed from the 

bondage of birth. 



2.51 The words 'phalam tyaktva, by giving up the 

fruits' are connected with the remote word 

'karmajam, produced by actions'. Hi, because; 

[Because, when actions are performed with an 

attitude of equanimity, it leads to becoming freed 

from sin etc. Therefore, by stages, it becomes the 

cause of Liberation as well.] buddhi-yuktah, those 

who are devoted to wisdom, who are imbued with 

the wisdom of equanimity; (they) becoming 

manisinah, men of Enlightenment; tyaktva, by 

giving up; phalam, the fruit, the acquisition of 

desirable and undesriable bodies; [Desirable: the 

bodies of gods and others; undesirable: the bodies 

75

of animals etc.] karmajam, produced by actions; 

gacchanti, reach; padam, the state, the supreme 

state of Visnu, called Liberation; anamayam, 

beyond evils, i.e. beyond all evils; by having 

become janma-bandha-vinirmuktah, freed from the 

bondage of birth -- birth (janma) itself is a bondage 

(bandha); becoming freed from that --, even while 

living. Or: -- Since it (buddhi) has been mentioned 

as the direct cause of the elimination of 

righteousness and unrighteousness, and so on, 

therefore what has been presented (in the three 

verses) beginning with, 'O Dhananjaya,...to the 

yoga of wisdom' (49), is enlightenment itself, which 

consists in the realization of the supreme Goal, 

which is comparable to a flood all around, and 

which arises from the purification of the mind as a 

result of Karma-yoga. [In the first portion of the 

Commentary buddhi has been taken to mean 

samattva buddhi (wisdom of equanimity); the 

alternative meaning of buddhi has been taken as 

'enlightenment'. So, action is to be performed by 

taking the help of the 'wisdom about the supreme 

Reality' which has been chosen as one's Goal.] 

2.52 When your mind will go beyond the turbidity 

of delusion, then you will acquire dispassion for 

what has to be heard and what has been heard. 

76



2.52 When is attained that wisdom which arises 

from the purification of the mind brought about by 

the pursuit of (karma-) yoga? This is being stated: 

Yada, when, [Yada: when maturity of 

discrimination is attained.] at the time when; te, 

your; buddhih, mind; vyatitarisyati, will go 

beyond, cross over; moha-kalilam, the turbidity of 

delusion, the dirt in the form of delusion, in the 

form of non-discrimination, which, after 

confounding one's understanding about the 

distinction between the Self and the not-Self, 

impels the mind towards objects -- that is to say, 

when your mind will attain the state of purity; 

tada, then, [Tada: then, when the mind, becoming 

purified, leads to the rise of discrimination, which 

in turn matures into detachment.] at that time; 

gantasi, you will acquire; nirvedam, despassion; 

for srotavyasya, what has to be heard; ca, and; 

srutasya, what has been heard. The idea implied is 

that, at that time what has to be heard and what 

has been heard [What has to be heard...has been 

heard, i.e. the scriptures other than those relating 

to Self-knowledge. When discrimination referred 

77

to above gets matured, then the fruitlessness of all 

things other than Self-knowledge becomes 

apparent.] becomes fruitless. 

2.53 When your mind that has become bewildered 

by hearing [S. takes the word sruti in the sense of 

the Vedas.-Tr.] will become unshakable and 

steadfast in the Self, then you will attain Yoga that 

arises from discrimination. 



2.53 If it be asked, 'By becoming possessed of the 

wisdom arising from the discrimination about the 

Self after overcoming the turbidity of delusion, 

when shall I attain the yoga of the supreme Reality 

which is the fruit that results from Karma-yoga?', 

then listen to that; Yada, when at the time when; te, 

your; buddhih, mind; that has become sruti-vipratipanna, 

bewildered, tossed about, by hearing 

(the Vedas) that reveal the diverse ends, means, 

and (their) relationship, i.e. are filled with 

divergent ideas; sthasyati, will become; niscala, 

unshakable, free from the trubulence in the form of 

distractions; and acala, steadfast, that is to say, free 

from doubt even in that (unshakable) state; 

78

samadhau, in samadhi, that is to say, in the Self -- 

samadhi being derived in the sense of that in 

which the mind is fixed; tada, then, at that time; 

avapsyasi, you will attain; yogam, Yoga, the 

enlightenment, Self-absorption, that arises from 

discrimination. Having got an occasion for inquiry, 

Arjuna, with a view to knowing the characteristics 

of one who has the realization of the Self, [By the 

word samadhi is meant the enlightenment arising 

from discrimination, which has been spoken of in 

the commentary on the previous verse. The 

steadfastness which the monks have in that 

enlightenment is called steadfastness in 

Knowledge. Or the phrase may mean, 'the 

enlightenment achieved through meditation on the 

Self', i.e. the realization of the supreme Goal.] 

asked: 

2.54 Arjuna said -- O kesava, what is the 

description of a man of steady wisdom who is Selfabsorbed? 

How does the man of steady wisdom 

speak? How does he sit? How does he move 

about? 



79

2.54 O Kesava, ka, what; is the bhasa, description, 

the language (for the description) -- how is he 

described by others --; sthita-prajnasya, of a man of 

steady wisdom, of one whose realization, 'I am the 

supreme Brahman', remains steady; samadhisthasya, 

of one who is Self-absorbed? Or kim, how; 

does the sthitadhih, dhih, man of steady wisdom; 

himself probhaseta, speak? How does he asita, sit? 

How does he vrajeta, move about? That is to say, of 

what kind is his sitting or moving? Through this 

verse Arjuna asks for a description of the man of 

steady wisdom. 

2.55 The Blessed said -- O Partha, when one fully 

renounces all the desires that have entered the 

mind, and remains satisfied in the Self alone by the 

Self, then he is called a man of steady wisdom. 



2.55 In the verses beginning from, 'When one fully 

renounces...', and ending with the completion the 

Chapter, instruction about the characteristics of the 

man of steady wisdom and the disciplines (he had 

to pass through) is being given both for the one 

who has, indeed, applied himself to steadfastness 

80

in the Yoga of Knowledge after having renounced 

rites and duties from the very beginning [Even 

while he is in the stage of celibacy.], and for the one 

who has (applied himself to this after having 

passed) through the path of Karma-yoga. For in all 

the scriptures without exception, dealing, with 

spirituality, whatever are the characteristics of the 

man of realization are themselves presented as the 

disciplines for an aspirant, because these 

(characteristics) are the result of effort. And those 

that are the disciplines requiring effort, they 

become the characteristics (of the man of 

realization). [There are two kinds of sannyasa -- 

vidvat (renunciation that naturally follows 

Realization), and vividisa, formal renunciation for 

undertaking the disciplines which lead to that 

Realization. According to A.G. the characteristics 

presented in this and the following verses describe 

not only the vidvat-sannyasin, but are also meant 

as disciplines for the vividisa-sannyasin.-Tr.] O 

Partha, yada, when, at the time when; prajahati, 

one fully renounces; sarvan, all; the kaman, desires, 

varieties of desires; manogatan, that have entered 

the mind, entered into the heart --. If all desires are 

renounced while the need for maintaining the 

body persists, then, in the absence of anything to 

bring satisfaction, there may arise the possibility of 

81

one's behaving like lunatics or drunkards. [A 

lunatic is one who has lost his power of 

discrimination, and a drunkard is one who has that 

power but ignores it.] Hence it is said: Tustah, 

remains satisfied; atmani eva, in the Self alone, in 

the very nature of the inmost Self; atmana, by the 

Self which is his own -- indifferent to external 

gains, and satiated with everything else on account 

of having attained the nector of realization of the 

supreme Goal; tada, then; ucyate, he is called; 

sthita-prajnah, a man of steady wisdom, a man of 

realization, one whose wisdom, arising from the 

discrimination between the Self and the not-Self, is 

stable. The idea is that the man of steady wisdom is 

a monk, who has renounced the desire for 

progeny, wealth and the worlds, and who delights 

in the Self and disports in the Self. 

2.56 That monk is called a man of steady wisdom 

when his mind is unperturbed in sorrow, he is free 

from longing for delights, and has gone beyond 

attachment, fear and anger. 



82

2.56 Moreover, that munih, monk [Sankaracarya 

identifies the monk with the man of realization.] 

ucyate, is then called; sthita-dhih, a man of steady 

wisdom; when anudvignamanah, his mind is 

unperturbed; duhkhesu, in sorrow -- when his 

mind remains unperturbed by the sorrows that 

may come on the physical or other planes [Fever, 

headache, etc. are physical (adhyatmika) sorrows; 

sorrows caused by tigers, snakes, etc. are 

environmental (adhibhautika) sorrows; those 

caused by cyclones, floods, etc. are super-natural 

(adhidaivika). Similarly, delights also may be 

experienced on the three planes.] --; so also, when 

he is vigata-sprhah, free from longing; sukhesu, for 

delights -- when he, unlike fire which flares up 

when fed with fuel etc., has no longing for delights 

when they come to him --; and vita-raga-bhayakrodhah, 

has gone beyond attachment, fear and 

anger. 

2.57 The wisdom of that person remains 

established who has not attachment for anything 

anywhere, who neither welcomes nor rejects 

anything whatever good or bad when he comes 

across it. 

83



2.57 Further, prajna, the wisdom; tasya, of that 

person, fo that sannyasin; pratisthita, remains 

established; yah, who; anabhi-snehah, has no 

attachment for; sarvatra, anything anywhere, even 

for body, life, etc.; who na abhinanadati, neither 

welcomes; na dvesti, nor rejects; tat tat, anything 

whatever; subha-asubham, good or bad; propya, 

when he comes across it, i.e. who does not rejoice 

on meeting with the good, nor reject the bad on 

meeting with it. Of such a person, who is thus free 

from elation or dejection, the wisdom arising from 

discrimination remains established. 

2.58 And when this one fully withdraws the senses 

from the objects of the senses, as a tortoise wholly 

(withdraws) the limbs, then his wisdom remains 

established. 



2.58 And besides, yada, when; ayam, this one, the 

sannyasin practising steadfastness in Knowledge; 

samharate, fully withdraws; ['Fully' suggests 

84

absolute firmness in withdrawal, and 'withdraws' 

suggests full control over the organs] indriyani, the 

senses; indriya-arthebhyah, from all the objects of 

the senses; iva, as; kurmah, a tortoise; sarvasah, 

wholly (withdraws); angani, its limbs, from all 

sides out of fear; -- when the man engaged in 

steadfastness to Knowledge withdraws thus, then 

tasya, his; prajna, wisdom; pratisthita, remains 

established -- (the meaning of this portion has 

already been explained). As to that, [That is , so far 

as the phenomenal world is concerned.] the organs 

of a sick person, too, cease to be active when the 

refrains from sense-objects; they get fully 

withdrawn like the limbs of a tortoise. but not so 

the hankering for those objects. How that 

(hankering) gets completely withdrawn is being 

stated: 

2.59 The objects recede from an abstinent man, 

with the exception of the taste (for them). Even the 

taste of this person falls away after realization the 

Absolute. 



85

2.59 Although visayah, the objects, (i.e.) the organs, 

figuratively implied and expressed by the word 

'objects', or, the objects themselves; vinivartante, 

recede; niraharasya dehinah, from an abstinent 

man, from an embodied being, even from a fool 

who engages in painful austerity and abstains from 

objects; (still, they do so) rasavarjam, with the 

exception of the taste (for them), with the exception 

of the hankering that one has for objects. The word 

rasa is well known as referring to the sense of taste 

(hankering), as in such expressions as, 'sva-rasena 

pravrttah, induced by his own taste (i.e. willingly)', 

'rasikah, a man of tastes', 'rasajnah, a connoisseur 

(of tastes)', etc. Api, even that; rasah, taste of the 

nature of subtle attachment; asya, of this person, of 

the sannyasin; nivartate, falls away, i.e. his 

objective perception becomes seedless; when 

drstva, after attaining; param, the Absolute, the 

Reality which is the supreme Goal, Brahman, he 

continues in life with the realization, 'I verily am 

That (Brahman).' In the absence of full realization 

there can be no eradication of the 'hankering'. The 

idea conveyed is that, one should therefore 

stabilize one's wisdom which is characterized by 

full realization. [If it be held that attachment cannot 

be eliminated without the knowledge of Brahman, 

and at the same time that the knowledge of 

86

Brahman cannot arise until attachment is 

eradicated, then we get involved in a vicious circle. 

In answer it is said that gross attachments are 

eliminated through discrimination which restrains 

the senses from being overpowered by objects. 

And the full Knowledge arising thereof eliminates 

the subtle inclinations as well. Hence there is no 

vicious circle involved.] Since the organs have to be 

first brought under his own control by one who 

desires to establish firmly the wisdom which is 

characterized by full realization, therefore the Lord 

speaks of the evil that arises from not keeping 

them under control: 

2.60 For, O son of Kunti, the turbulent organs 

violently snatch away the mind of an intelligent 

person, even while he is striving diligently. 



2.60 Hi, for; kaunteya, O son of Kunti; pramathini, 

the turbulent; indriyani, organs; prasabham, 

violently; haranti, snatch away; manah, the mind; 

vipascitah, of an intelligent; purusasya, person; api, 

even; yatatah, while he is striving diligently 

[Repeatedly being mindful of the evils that arise 

87

from sense-objects.] -- (or,) the words purusasya 

vipascitah (of an intelligent person) are to be 

connected with the remote word api (even). [The 

Commentator says that api may be construed 

either with yatatah or with vipascitah purusasya.- 

Tr.] Indeed, the organs confound a person who is 

inclined towards objects, and after confounding 

him, violently carry away his mind endowed with 

discriminating knoweldge, even when he is aware 

of this. Since this is so, therefore, 

2.61 Controlling all of them, one should remain 

concentrated on Me as the supreme. For, the 

wisdom of one whose organs are under control 

becomes steadfast. 



2.61 Samyamya, controlling, having subdued; 

sarvani, all; tani, of them; asita, one should remain; 

yuktah, concentrated; mat-parah, on Me as the 

supreme -- he to whom I, Vasudeva, the inmost 

Self of all, am the supreme (parah) is mat-parah. 

The idea is, he should remain (concentrated) 

thinking, 'I am not different from Him.' Hi, for; the 

prajna, wisdom; tasya, of one, of the sannyasin 

remaining thus concentrated; yasya, whose; 

88

indriyani, organs; are vase, under control, by dint 

of practice; [The organs come under control either 

by constantly thinking of oneself as non-different 

from the Self, or by constantly being mindful of the 

evils that result from objects.] pratisthita, becomes 

steadfast. Now, then, is being stated this 

[This:what is described in the following two verses, 

and is also a matter of common experience.] root, 

cause of all the evils that beset one who is the verge 

of being overwhelmed: 

2.62-2.63 In the case of a person who dwells on 

objects, there arises attachment for them. From 

attachment grows hankering, from hankering 

springs anger. 



2.62 Pumsah, in the case of a person; dhyayatah, 

who dwells on, thinks of; visayan, the objects, the 

specialities [Specialities: The charms imagined in 

them.] of the objects such as sound etc.; upajayate, 

there arises; sangah, attachment, fondness, love; 

tesu, for them, for those objects. Sangat, from 

attachment, from love; sanjayate, grows; kamah, 

hankering, thirst. When that is obstructed from any 

89

quarter, kamat, from hankering; abhijayate, 

springs; krodhah, anger. Krodhat, from anger; 

bhavati, follows; sammohah, delusion, absence of 

discrimination with regard to what should or 

should not be done. For, an angry man, becoming 

deluded, abuses even a teacher. Sammohat, from 

delusion; (comes) smrti-vibhramah, failure of 

memory originating from the impressions acquired 

from the instructions of the scriptures and teachers. 

When there is an occasion for memory to rise, it 

does not occur. Smrti-bhramsat, from that failure of 

memory; (results) buddhi-nasah, loss of 

understanding. The unfitness of the mind to 

discriminate between what should or should not be 

done is called loss of understanding. Buddhi-nasat, 

from the loss of understanding; pranasyati, he 

perishes. Indeed, a man continues tobe himself so 

long as his mind remains fit to distinguish between 

what he ought to and ought not do. When it 

becomes unfit, a man is verily ruined. Therefore, 

when his internal organ, his understanding, is 

destroyed, a man is ruined, i.e. he becomes unfit 

for the human Goal. Thinking of objects has been 

said to be the root of all evils. After that, this which 

is the cause of Liberation is being now stated: [If 

even the memory of objects be a source of evil, then 

their enjoyment is more so. Hence, a sannyasin 

90

seeking Liberation cannot avoid this evil, since he 

has to move about for food which is necessary for 

the maintenance of his body. The present verse is 

an answer to this apprehension.] 

2.63 From anger follows delusion; from delusion, 

failure of memory; from failure of memory, the loss 

of understanding; from the loss of understanding, 

he perishes. 



2.63 Pumsah, in the case of a person; dhyayatah, 

who dwells on, thinks of; visayan, the objects, the 

specialities [Specialities: The charms imagined in 

them.] of the objects such as sound etc.; upajayate, 

there arises; sangah, attachment, fondness, love; 

tesu, for them, for those objects. Sangat, from 

attachment, from love; sanjayate, grows; kamah, 

hankering, thirst. When that is obstructed from any 

quarter, kamat, from hankering; abhijayate, 

springs; krodhah, anger. Krodhat, from anger; 

bhavati, follows; sammohah, delusion, absence of 

discrimination with regard to what should or 

should not be done. For, an angry man, becoming 

deluded, abuses even a teacher. Sammohat, from 

91

delusion; (comes) smrti-vibhramah, failure of 

memory originating from the impressions acquired 

from the instructions of the scriptures and teachers. 

When there is an occasion for memory to rise, it 

does not occur. Smrti-bhramsat, from that failure of 

memory; (results) buddhi-nasah, loss of 

understanding. The unfitness of the mind to 

discriminate between what should or should not be 

done is called loss of understanding. Buddhi-nasat, 

from the loss of understanding; pranasyati, he 

perishes. Indeed, a man continues tobe himself so 

long as his mind remains fit to distinguish between 

what he ought to and ought not do. When it 

becomes unfit, a man is verily ruined. Therefore, 

when his internal organ, his understanding, is 

destroyed, a man is ruined, i.e. he becomes unfit 

for the human Goal. Thinking of objects has been 

said to be the root of all evils. After that, this which 

is the cause of Liberation is being now stated: [If 

even the memory of objects be a source of evil, then 

their enjoyment is more so. Hence, a sannyasin 

seeking Liberation cannot avoid this evil, since he 

has to move about for food which is necessary for 

the maintenance of his body. The present verse is 

an answer to this apprehension.] 

92

2.64 But by perceiving objects with the organs that 

are free from attraction and repulsion, and are 

under his own control, the self-controlled man 

attains serenity. 



2.64 Certainly the functions of the organs are 

naturally preceded by attraction and repulsion. 

This being so, caran, by perceiving; visayan, 

objects, which are unavoidable; indriyaih, with the 

organs such as ears etc.; raga-dvesa-viyuktaih, that 

are free from those attraction and repulsion; and 

are atma-vasyaih, under his own control; vidheyaatma, 

[A.G. takes atma-vasyaih in the sense of 

'(with the organs) under the control of the mind'. 

He then argues that it the mind be not under 

control, there can be no real control, over the 

organs. Hence the text uses the second expression, 

'vidheyatma, whose mind can be subdued at will'. 

Here atma is used in the sense of the mind, 

according to the Commentator himself.] the selfcontrolled 

man, whose mind can be subdued at 

will, a seeker after Liberation; adhigacchati, attains; 

prasadam, serenity, self-poise. What happens 

when there is serenity? This is being answered: 

93

2.65 When there is serenity, there follows 

eradication of all his sorrows, because the wisdom 

of one who has a serene mind soon becomes firmly 

established. 



2.65 Prasade, when there is serenity; upajayate, 

there follows; hanih, eradication; asya sarvaduhkhanam, 

of all his, the sannyasin's, sorrow on 

the physical and other planes. Moreover, (this is 

so) hi, because; buddhih, the wisdom; prasannacetasah, 

of one who has a serene mind, of one 

whose mind is poised in the Self; asu, soon; pariavatisthate, 

becomes firmly established; remains 

steady (avatisthate) totally (pari), like the sky, i.e. it 

becomes unmoving in its very nature as the Self. 

The meaning of the sentence is this: Since a person 

with such a poised mind and well-established 

wisdom attains fulfilment, therefore a man of 

concentration [A man who is free whom slavery to 

objects of the senses.] ought to deal with the 

indispensable and scripturally non-forbidden 

objects through his senses that are free from love 

and hatred. That same serenity is being eulogized: 

94

2.66 For the unsteady there is no wisdom, and 

there is no meditation for the unsteady man. And 

for an unmeditative man there is no peace. How 

can there be happiness for one without peace? 



2.66 Ayuktasya, for the unsteady, for one who does 

not have a concentrated mind; na asti, there is no, 

i.e. there does not arise; buddhih, wisdom, with 

regard to the nature of the Self; ca, and; there is no 

bhavana, meditation, earnest longing [Longing to 

have a continuous remembrance of the knowledge 

of Brahman which arises in the mind from hearing 

the great Upanisadic sayings (maha-vakyas).] for 

the knowledge of the Self; ayuktasya, for an 

unsteady man. And similarly, abhavayatah, for an 

unmeditative man, who does not ardently desire 

the knowledge of the Self; there is no santih, peace, 

restraint of the senses. Kutah, how can there be; 

sukham, happiness; asantasya, for one without 

peace? That indeed is happiness which consists in 

the freedom of the senses from the thirst for 

enjoyment of objects; not the thirst for objects -- 

that is misery to be sure. The implication is that, so 

95

long as thirst persists, there is no possibility of 

even an iota of happiness! It is being stated why a 

man without concentration does not possess 

wisdom: 

2.67 For, the mind which follows in the wake of the 

wandering senses, that (mind) carries away his 

wisdom like the mind (diverting) a boat on the 

waters. 

2.67 Hi, for; yat manah, the mind which; anuvidhiyate, 

follows in the wake of; caratam, the 

wandering; indriyani, senses that are tending 

towards their respective objects; tat, that, the mind 

engaged in thinking [Perceiving objects like sound 

etc. in their respective varieties.] of the objects of 

the senses; harati, carries away, destroys; asya, his, 

the sannyasin's; prajnam, wisdom born from the 

discrimination between the Self and the not-Self. 

How? Iva, like; vayuh, the wind; diverting a 

navam, boat; ambhasi, on the waters. As wind, by 

diverting a boat on the waters from its intended 

course, drives it along a wrong course, similarly 

the mind, by diverting the wisdom from the 

pursuit of the Self, makes it engage in objects. After 

having stated variously the reasons for the idea 

conveyed through the verse, 'For, O son of Kunti,' 

96

etc. (60), and having established that very idea, the 

Lord concludes thus: 

2.68 Therefore, O mighty-armed one, this wisdom 

becomes established whose organs in all their 

varieties are withdrawn from their objects. 



2.68 Since the evils arising from the activities of the 

organs have been described, tasmat, therefore; 

mahabaho, O mighty-armed one; tasya, his, the 

sannyasin's; prajna, wisdom; pratisthita, becomes 

established; yasya, whose; indriyani, organs; 

sarvasah, in all their varieties, differentiated as 

mind etc.; nigrhitani, are withdrawn; indriyaarthebhyah, 

from their objects such as sound etc. In 

the case of a man of steady wisdom in whom has 

arisen discriminating knowledge, those which are 

these ordinary and Vedic dealings cease on the 

eradication of ignorance, they being effects of 

ignorance. And ignorance ceases because it is 

97

opposed to Knowledge. For clarifying this idea, the 

Lord says: 

2.69 The self-restrained man keeps awake during 

that which is night for all creatures. That during 

which creatures keep awake, it is night to the 

seeing sage. 

2.69 ya, that which; sarva-bhutanam, for all 

creatures; is nisa, night -- which being darkness 

(tamah) by nature, obliterates distinctions among 

all things; what is that? that is the Reality which is 

the supreme Goal, accessible to the man of steady 

wisdom. As that which verily appears as day to the 

nocturnal creatures is night for others, similarly the 

Reality wich is the supreme Goal appears to be 

night, as it were, to all unenlightened beings who 

are comparable to the nocturnal creatures, because 

It is beyond the range of vision of those who are 

devoid of that wisdom. Samyami, the selfrestrained 

man, whose organs are under control, 

i.e. the yogi [The man of realization.] who has 

arisen from the sleep of ignorance; jagarti, keeps 

awake; tasyam, in that (night) characterized as the 

Reality, the supreme Goal. That night of ignorance, 

characterized by the distinctions of subjects and 

objects, yasyam in which; bhutani, the creatures, 

98

who are really asleep; are said to be jagrati, 

keeping awake, in which night they are like 

dreamers in sleep; sa nisa, it is night; pasyatah, to 

the seeing; muneh, sage, who perceives the Reality 

that is the supreme Goal, because that (night) is 

ignorance by nature. Therefore, rites and duties are 

enjoined only during the state of ignorance, not in 

the state of enlightenment. For, when Knowledge 

dawns, ignorance becomes eradicated like the 

darkness of night after sun-rise. [It may be argued 

that even after illumination the phenomenal world, 

though it is known to be false, will continue to be 

perceived because of the persistence of past 

impressions; therefore there is scope for the 

validity of the scriptural injunctions even in the 

case of an illumined soul. The answer is that there 

will be no scope for the injunctions, because the 

man of realization will then have no ardent leaning 

towards this differentiated phenomenal world 

which makes an injunction relevant.] Before the 

rise of Knowledge, ignorance, accepted as a valid 

means of knowledge and presenting itself in the 

different forms of actions, means and results, 

becomes the cause of all rites and duties. It cannot 

reasonably become the source of rites and duties 

(after Realization) when it is understood as an 

invalid means of knowledge. For an agent becomes 

99

engaged in actions when he has the idea, 'Actions 

have been enjoined as a duty for me by the Vedas, 

which are a valid means of knowledge'; but not 

when he understands that 'all this is mere 

ignorance, like the night'. Again, the man to whom 

has come the Knowledge that all these differences 

in their totality are mere ignorance like the night, 

to that man who has realized the Self, there is 

eligibility only for renouncing all actions, not for 

engaging in actions. In accordance with this the 

Lord will show in the verse, 'Those who have their 

intellect absorbed in That, whose Self is That' (5.17) 

etc., that he has competence only for steadfastness 

in Knowledge. Objection: May it not be argued 

that, there will be no reason for being engaged 

even in that (steadfastness in Knowledge) if there 

be no valid means of knowledge [Vedic 

injunctions.] to impel one to that. [Because, without 

an injunction nobody would engage in a duty, 

much less in steadfastness to Knowledge.] Answer: 

No, since 'knowledge of the Self' relates to one's 

own Self. Indeed, by the very fact that It is the Self, 

and since the validity of all the means of 

knowledge culminates in It, [The validity of all the 

means of knowledge holds good only so long as 

the knowledge of the Self has not arisen.] therefore 

the Self does not depend on an injunction to impel 

100

It towards Itself. [Does the injunction relate to the 

knowledge of the Self. or to the Self Itself? The first 

alternative is untenable because a valid means of 

knowledge reveals its objects even without an 

injunction. The second alternative also is untenable 

because the Self is self-revealing, whereas an 

injunction is possible in the case of something yet 

to be achieved. And one's own Self is not an object 

of that kind.] Surely, after the realization of the true 

nature of the Self, there is no scope again for any 

means to, or end of, knowledge. The last valid 

means of (Self-) knowledge eradicates the 

possibility of the Self's becoming a perceiver. And 

even as it eradicates, it loses its own 

authoritativeness, in the same way as the means of 

knowledge which is valid in dream becomes 

unauthoritative during the waking state. In the 

world, too, after the preception of an abject, the 

valid means of that perception is not seen to be a 

cause impelling the knower (to any action with 

regard to that object). Hence, it is established that, 

for an knower of the Self, there remains no 

eligibility for rites and duties. The attainment of 

Liberation is only for the sannyasin [Liberation is 

attained only by one who, after acquiring an 

intellectual knowledge of the Self in a general way, 

is endowed with discrimination and detachment, 

101

has arisen above all desires, has become a monk in 

the primary sense, and has directly realized the 

Self by going through the process of sravana 

(understanding of Upanisadic texts about the Self), 

etc.], the man of enlightenment, who has 

renounced all desires and is a man of steady 

wisdom; but not for him who has not renounced 

and is desirious of the objects (of the senses). Such 

being the case, with a view to establishing this with 

the help of an illustration, the Lord says: 

2.70 That man attains peace into whom all desires 

enter in the same way as the waters flow into a sea 

that remains unchanged (even) when being filled 

up from all sides. Not so one who is desirous of 

objects. 



2.70 Sah, that man; apnoti, attains; santim, peace 

Liberation; yam, into whom, into which person; 

sarve, all; kamah, desires, all forms of wishes; 

pravisanti, enter, from all directions, like waters 

entering into a sea, without overwhelming him 

even in the presence of objects; they vanish in the 

Self, they do not bring It under their own influence, 

tadvat, in the same way; yadvat, as; apah, waters, 

102

coming from all sides; pravisanti, flow into; 

samudram, a sea; that remains acala-pratistham, 

unchanged, that continues to be its own self, 

without any change; apuryamanam, (even) when 

filled up from all sides with water. Na, not so the 

other; who is kama-kami, desirous of objects. Kama 

means objects which are sought after. He who is 

given to desire them is kama-kami. The idea 

implied is that he never attains (peace). Since this is 

so, therefore. 

2.71 That man attains peace who, after rejecting all 

desires, moves about free from hankering, without 

the idea of ('me' and) 'mine', and devoid of pride. 



2.71 Sah puman, that man who has become thus, 

the sannyasin, the man of steady wisdom, the 

knower of Brahman; adhi-gacchati, attains; santim, 

peace, called Nirvana, consisting in the cessation of 

all the sorrows of mundane existence, i.e. he 

becomes one with Brahman; yah, who; vihaya, 

after rejecting; sarvan, all; kaman, desires, without 

a trace, fully; carati, moves about, i.e. wanders 

about, making efforts only for maintaining the 

body; nihsprhah, free from hankering, becoming 

103

free from any longing even for the maintenance of 

the body; nirmamah, without the idea of ('me' and) 

'mine', without the deeprooted idea of 'mine' even 

when accepting something needed merely for the 

upkeep of the body; and nir-ahankarah, devoid of 

pride, i.e. free from self esteem owing to learning 

etc. This steadfastness in Knowledge, which is 

such, is being praised: 

2.72 O Partha, this is the state of being established 

in Brahman. One does not become deluded after 

attaining this. One attains identification with 

Brahman by being established in this state even in 

the closing years of one's life. 



2.72 O Partha, esa, this, the aforesaid; is 

brahmisthitih, the state of being established in 

Brahman, i.e. continuing (in life) in indentification 

with Brahman, after renouncing all actions. Na 

vimuhyati, one does not become deluded; prapya, 

after attaining ; enam, this Rcchati, one attains; 

brahma-nirvanam, identification with Brahman, 

Liberation; sthitva, by being established; asyam, in 

104

this, in the state of Brahman-hood as described; 

api, even; anta-kale, in the closing years of one's 

life. What need it be said that, one who remains 

established only in Brahman during the whole life, 

after having espoused monasticism even from the 

stage of celibacy, attains indetification with 

Brahman! 

105

Chapter 3 

3.1 Arjuna said -- O Janardana (krsna), if it be Your 

opinion that wisdom is superior to action, why 

they do you urge me to horrible aciton, O Kesava ? 



3.1 O Janardana, cet, if it be; te, Your; mata, 

opinion, intention; that buddhih, Wisdom; jyayasi, 

is superior; karmanah, to action-. If the 

combination of Wisdom and action be intended (by 

the Lord), then the means to Liberation is only one. 

[The path combining Wisdom and action.] In that 

case, Arjuna would have done something illogical 

in separating Wisdom from action by saying that 

Wisdom is superior to action. For, that (Wisdom or 

action, which is a constituent of the combination) 

cannot be greater than that (Combination, even) 

from the point of view of the result. [Since what is 

intended is a combination, therefore, the separation 

of Knowledge from action, from the point of view 

of the result, is not justifiable. When Knowledge 

and action are considered to form together a single 

means to Liberation, in that case each of them 

cannot be considered separately as producing its 

106

own distinct result. Arjuna's question can be 

justified only if this separation were possible.] 

Similarly, what Arjuna said by way of censuring 

the Lord, as it were, in, 'It has been stated by the 

Lord that Wisdom is superior to action, and He 

exhorts me saying, "Undertake action," which is a 

source of evil! What may be the reason for this?', 

and also in, 'Tatkim, why then, O Kesava; 

niyojayasi, do You urge; mam, me; to ghore, 

horrible, cruel; karmani, action; involving injury?'that 

(censure) also does not become reasonable. On 

the other hand, [If the opponent's view be that 

Knowledge is to be combined with rites and duties 

sanctioned by the Vedas and the Smrtis in the case 

of the householders only, whereas for others those 

sanctioned by the Smrtis alone are to be combined 

with Knowledge..., then...] if it be supposed that 

the combination (of Knowledge) with action 

sanctioned only by the Smrtis has been enjoined for 

all by the Lord, and Arjuna also comprehended 

(accordingly), then, how can the statement, 'Why 

then do you urge me to horrible action', be 

rational? Besides, 

3.2 You bewilder my understanding, as it were, by 

a seemingly conflicting statement! Tell me for 

107

certain one of these by which I may attain the 

highest Good. 



3.2 'Though the Lord speaks lucidly, still, to me 

who am of a dull understanding, the Lord's 

utterance appears to be conflicting.' 'Mohayasi, 

You bewilder; me, any; buddhim, understanding; 

iva, as it were; vyamisrena iva, by that seemingly 

conflicting; vakyena, statement! You have surely 

undertaken to dispel the confusion of my 

understanding; but why do You bewildered (it)? 

Hence I say, "You bewildered my understanding, 

as it were."' However, if You [In some readings, 

'tvam tu, however, you', is substituted by 'tatra, as 

to that'.-Tr.] think that it is impossible for a single 

person to pursue both Knowledge and action, 

which can be undertaken (only) by different 

persons then, that being the case, vada, tell me; 

niscitya, for certain; tadekam, one of these, either 

Knowledge or action: "This indeed is fit for Arjuna, 

according to his understanding, strength and 

situation"; yena, by which, by one of either 

Knowledge or action; aham, I; apnuyam, may 

attain; sreyah, the highest Good.' Even if 

108

Knowledge had been spoken of at all by the Lord 

as being subsidiary to steadfastness in action, how 

then could there be the desire in Arjuna to know of 

only one of them, as expressed in 'Tell me one of 

these two?' Certainly the Lord did not say, 'I shall 

speak of only one among Knowledge and action, 

but surely not of both', owing to which, Arjuna, 

considering it impossible for himself to acquire 

both, should have prayed for one only! The answer 

was in accordance witht the question: 

3.3 The Blessed Lord said -- O unblemished one, 

two kinds of steadfastness in this world were 

spoken of by Me in the days of yore-through the 

Yoga of Knowledge for the men of realization; 

through the Yoga of Action for the yogis. 



3.3 Anagha, O unblemished one, O sinless one; 

[This word of address suggests that Arjuna is 

qualified to receive the Lord's instruction.] 

dvividha, two kinds of ; nistha, steadfastness, 

persistence in what is undertaken; asmin loke, in 

this world, for the people of the three castes who 

are qualified for following the scriptures; prokta, 

109

were spoken of; maya, by Me, the omniscient God, 

who had revealed for them the traditional 

teachings of the Vedas, which are the means of 

securing prosperity and the highest Goal; pura, in 

the days of yore, in the beginning the creation, 

after having brought into being the creatures. Now 

then, which is that steadfastness of two kinds? In 

answer the Lord says: The steadfastness 

jnanayogena, through the Yoga of Knowledge- 

Knowledge itself being the Yoga [Here jnana, 

Knowledge, refers to the knowledge of the 

supreme Reality, and Yoga is used in the derivative 

sense of 'that (Knowledge) through which one gets 

united with Brahman'.]-; had been stated 

sankhyanam, for the men of realization-those 

possessed of the Knowledge arising from the 

discrimination with regard to the Self and the not- 

Self, those who have espoused monasticism from 

the stage of Celibacy; itself, those to whom the 

entity presented by the Vedantic knowledge has 

become fully ascertained (see Mu. 3.2.6)-,the 

monks who are known as the parama-hamsas, 

those who are established in Brahman alone. And 

the steadfastness karma-yogena, through the Yoga 

of Action-action itself being the Yoga [Yoga here 

means 'that through which one gets united with, 

comes to have, prosperity', i.e. such actions as go 

110

y the name of righteousness and are prescribed by 

the scriptures.] had been stated yoginam, for the 

yogis, the men of action (rites and duties). This is 

the idea. Again, had it been intended or stated or if 

it will be stated in the Gita by the Lord-and if it has 

also been so stated in the Vedas-that Knowledge 

and action are to be practised in combination by 

one and the same person for attaining the same 

human Goal, why then should He here tell His 

dear supplicant Arjuna, that steadfastness in either 

Knowledge or action is to be practised only by 

different persons who are respectively qualified? If, 

on the other hand, it be supposed that the Lord's 

idea is, 'After hearing about both Knowledge and 

action, Arjuna will himself practise them (in 

combination); but, to others, I shall speak of them 

as being meant to be pursued by different persons', 

then the Lord would be imagined to be unreliable, 

being possessed of likes and dislikes! And that is 

untenable. So, from no point of view whatsoever 

can there be a combination of Knowledge and 

action. And what has been said by Arjuna 

regarding superiority of Wisdom over action, that 

stands confirmed for not having been refuted; and 

(it also stands confirmed) that steadfastness in 

Knowledge is suitable for being practised by 

monks alone. And from the statement that they 

111

(Knowledge and action) are to be followed by 

different persons, it is understood that this has the 

Lord's approval. Noticing that Arjuna had become 

dejected under the impression, 'You are urging me 

to that very action which is a source of bondage', 

and was thinking thus, 'I shall not undertake 

action', the Lord said, 'Na karmanam anarambhat, 

not by abstaining from action,' etc. Or:-When 

steadfastness in Knowledge and steadfastness in 

action become incapable of being pursued 

simultaneously by one and the same person owing 

to mutual contradiction, then, since it may be 

concluded that they become the cause of attaining 

the human Goal independently of each other, 

therefore, in order to show-that the steadfastness in 

action is a means to the human Goal, not 

independently, but by virtue of being instrumental 

in securing steadfastness in Knowledge; and that, 

on the other hand, steadfastness in Knowledge, 

having come into being through the means of 

steadfastness in action, leads to the human Goal 

independently without anticipating anything else, 

the Lord said: 

3.4 A person does not attain freedom from action 

by abstaining from action; nor does he attain 

fulfilment merely through renunciation. 

112



3.4 Purusah, a person; na does not; asnute, attain; 

naiskarmyam, freedom from action, the state of 

being free from action, steadfastness in the Yoga of 

Knowledge, i.e. the state of abiding in one's own 

Self which is free from action; anarambhat, by 

abstaining; karmanam, from actions-by the nonperformance 

of actions such as sacrifices etc. which 

are or were performed in the present or past lives, 

which are the causes of the purification of the mind 

by way of attenuating the sins incurred, and 

which, by being the cause of that (purification), 

become the source of steadfastness in Knowledge 

through the generation of Knowledge, as stated in 

the Smrti (text), 'Knowledge arises in a person from 

the attenuation of sinful acts' [the whole verse is: 

Jnanam utpadyate pumsamksayatpapasya 

karmanah; Yathadarsatalaprakhye 

pasyatyatmanamatmani. 'Knowledge arises...acts. 

One sees the Self in oneself as does one (see 

oneself) in a cleaned surface of a mirror'.-Tr.] (Mbh. 

Sa. 204.8). This is the import. From the statement 

113

that one does not attain freedom from action by 

abstaining from actions, it may be concluded that 

one attains freedom from action by following the 

opposite course of performing actions. What, 

again, is the reason that one does not attain 

freedom from action by abstaining from actions? 

The answer is: Because performing actions is itself 

a means to freedom from action. Indeed, there can 

be no attainment of an end without (its) means. 

And Karma-yoga is the means to the Yoga of 

Knowledge characterized by freedom from action, 

because it has been so established in the Upanisads 

and here as well. As for the Upanisads, it has been 

shown in the texts, 'The Brahmanas seek to know It 

through the study of the Vedas, sacrifices, (charity, 

and austerity consisting in a dispassionate 

enjoyment of sense-objects)' (Br. 4.4.22), etc. whch 

deal with the means of realizing the goal of 

Knowledge under discussion, viz the Realm of the 

Self, that the Yoga of Karma is a means to the Yoga 

of Knowledge . And even here (in the Gita), the 

Lord will established that, 'But, O mighty-armed 

one, renunciation is hard to attain without (Karma- 

)yoga' (5.6); 'By giving up attachment, the yogis 

undertake work...for the purification of themselves' 

(5.11); 'Sacrifice, charity and austerity are verily the 

purifiers of the wise' (18.5), etc. Objection: Is it not 

114

that in such texts as-'Extending to all creatures 

immunity from fear' (Na. Par. 5.43), (one should 

take recourse to freedom from action)-, it is shown 

that attainment of freedom from action follows 

even from the renunciation of obligatory duties? 

And in the world, too, it is a better known fact that 

freedom from action follows abstention from 

actions. Hence also arises the question, 'Why 

should one who desires freedom from action 

undertake action?' Reply: Therefore the Lord said: 

Na ca, nor; samadhi-gacchati, does he attain; 

siddhim, fulfilment steadfastness in the Yoga of 

Knowledge, characterized by freedom from action; 

sannyasanat eva, merely through renunciationeven 

from the mere renunciation of actions which 

is devoid of Knowledge. What, again, is the reason 

that by the mere giving up of actions which is not 

accompanied with Knowledge, a person does not 

attain fulfulment in the form of freedom from 

actions? To this query seeking to know the cause, 

the Lord says: 

3.5 Because, no one ever remains even for a 

moment without doing work. For all are made to 

work under compulsion by the gunas born of 

Nature. 

115



3.5 Hi, because; na kascit, no one; jatu, ever; 

tisthati, remains; api, even; for so much time as a 

ksanam, moment; akarma-krt, without doing work. 

Why? Hi, for; sarvah, all creatures; karyate karma, 

are made to work; verily avasah, under 

compulsion; gunaih, by the gunas-sattva 

(goodness); rajas (activity), and tamas (mental 

darkness); prakrti-jaih, born of Nature. The word 

'unenlightened' has to be added to the sentence, 

since the men of realzation have been spoken of 

separately in, 'who is not distracted by the three 

gunas (qualities)' (14.23). For Karma-yoga is meant 

only for the unenlightened, nor for the men of 

Knowledge. Karma-yoga, on the other hand, is not 

pertinent for the men of Knowledge who, because 

of their not moving away from their own Self, are 

not shaken by the gunas. This has been explained 

similarly in, 'he who has known this One as 

indestructible' (2.21). But, if one who is not a 

knower of the self does not perform prescribed 

action, then this is certainly bad. Hence the Lord 

says: 

116

3.6 One, who after withdrawing the organs of 

action, sits mentally recollecting the objects of the 

senses, that one, of deluded mind, is called a 

hypocrite. 



3.6 Yah, one who; samyamya, after withdrawing; 

karma-indriyani, the organs of action-hands etc.; 

aste, sits; manasa, mentally; smaran, recollecting, 

thinking; indriya-arthan, the objects of the senses; 

sah, that one; vimudha-atma, of deluded mind; 

ucyate, is called; mithya-acarah, a hypocrite, a 

sinful person. 

3.7 But, O Arjuna, one who engages in Karma-yoga 

with the organs of action, controlling the organs 

with the mind and becoming unattached-that one 

excels. 



3.7 Tu, but, on the other hand, O Arjuna; yah, one 

who is unenlightened and who is eligible for 

action; arabhate, engages in;-what does he engage 

in? the Lord says in answer-karma yogam, Karma- 

117

yoga; karma-indriyaih, with the organs of action, 

with speech, hands, etc.; niyamya, controlling; 

indriyani, the sense-organs; manasa, with the 

mind; and becoming asaktah unattached; [Here 

Ast; adds 'phalabhisandhi-varjitah, free from 

hankering for results'.-Tr.] sah, that one; visisyate, 

excels the other one, the hypocrite. This being so, 

therefore, 

3.8 You perform the obligatory duties, for action is 

superior to inaction. And, through inaction, even 

the maintenance of your body will not be possible. 



3.8 Tvam, you, O Arjuna; kuru, perform; niyatam, 

the obligatory; karma, duties, those daily 

obligatory duties (nitya-karmas) or which one is 

competent (according to the scriptures), and which 

are not heard of [although no result of daily 

obligatory duties is mentioned in the scriptures, 

still Sankaracarya holds that it is either heaven or 

purification of the heart, because something done 

must have its consequence.-Tr.] as productive of 

any result; hi, for, from the point of view of result; 

karma, action; is jyayah, superior; akarmanah, to 

118

inaction, to non-performance (of duties). Why? Ca, 

and; akarmanah, through inaction; api, even; te 

sarira-yatra, the maintenance of your body; na 

prasiddhyet, will not be possible. Therefore, the 

distinction between action and in action is abvious 

in this world. 'And as regards your ideea that 

action should not be udnertaken because it leads to 

bondage-that too is wrong.' How? 

3.9 This man becomes bound by actions other than 

that action meant for God. Without being attached, 

O son of Kunti, you perform actions for Him. 



3.9 Ayam, this; lokah, man, the one who is eligible 

for action; karma-bandhanah, becomes bound by 

actions- the person who has karma as his bondage 

(bandhana) is karma-bandhanah-; anyatra, other 

than; that karmanah, action; yajnarthat, meant for 

Got not by that meant for God. According to the 

Vedic text, 'Sacrifice is verily Visnu' (Tai. Sam. 

1.7.4), yajnah means God; whatever is done for 

Him is yajnartham. Therefore, mukta-sangah, 

without being attached, being free from attachment 

to the results of actions; O son of Kunti, samacara, 

119

you perform; karma, actions; tadartham, for Him, 

for God. An eligible person should engage in work 

for the following reason also: 

3.10 In the days of yore, having created the beings 

together with the sacrifices, Prajapati said: 'By this 

you multiply. Let this be your yielder of coveted 

objects of desire.' 



3.10 Pura, in the days of yore, in the beginning of 

creation; srstva, having created; prajah, the beings, 

the people of the three castes; saha-yajnah, together 

with the sacrifices; Prajapati, the creator of beings, 

uvaca, said; 'Anena, by this sacrifice; 

prasavisyadhvam, you multiply.' Prasava means 

origination, growth. 'You accomplish that. Esah 

astu, let this sacrifice be; vah, your; ista-kamadhuk, 

yielder of coveted objects of desire.' That 

which yields (dhuk) coveted (ista) objects of desire 

(kama), particular results, is istakama-dhuk. How? 

3.11 'You nourish the gods with this. Let those 

gods nourish you. Nourishing one another, you 

shall attain the supreme Good.' 

120



3.11 'Bhavayata, you nourish; devan, the gods, 

Indra and others; anena, with this sarifice. Let te 

devah, those gods; bhavayantu, nourish; vah, youmake 

you contented with rainfall etc. Thus 

bhavayantah, nourishing; parasparam, one 

another; avapsyatha, you shall attain; the param, 

supreme; sreyah, Good, called Liberation, through 

the attainment of Knowledge;' or, 'you shall attain 

heaven-which is meant by param 'sreyah.' [The 

param sreyah (supreme Good) will either mean 

liberation or heaven in accordance with aspirant's 

hankering for Liberation or enjoyment.] Moreover, 

3.12 'Being nourished by sacrifices, the gods will 

indeed give you the coveted enjoyments. He is 

certainly a theif who enjoys what have been given 

by them without offering (these) to them.' 



3.12 'Yajna-bhavitah, being nourished, i.e. being 

satisfied, by sacrifices; devah, the gods; dasyante 

121

hi, will indeed give, will distribute; among vah, 

you; the istan, coveted; bhogan, enjoyments, such 

as wife, childeren and cattle. Sah, he; is eva, 

certainly; a stenah, thief, a stealer of the wealth of 

gods and others; yah, who; bhunkte, enjoys, 

gratifies only his own body and organs; with 

dattan, what enjoyable things have been given; 

taih, by them, by the gods; apradaya, without 

offering (these); ebhyah, to them, i.e. without 

repaying the debt [The three kinds of debt-to the 

gods, to the rsis (sage), and to the manes-are repaid 

by satisfying them through sacrifices, celibacy 

(including study of the Vedas, etc.), and 

procreation, respectively. Unless one repays these 

debts, he incurs sin.] to them.' 

3.13 By becoming partakers of the remembers of 

sacrifices, they become freed from all sins. But the 

unholy persons who cook for themselves, they 

incur sin. 



3.13 Those again, who are yajna-sista-asinah, 

partakers of the remnants of sacrifices, who, after 

making offering to the gods and others, [The 

122

panca-maha-yajnas, five great offerings, which 

have to be made by every householder are 

offerings to gods, manes, humans, creatures and 

rsis (sages).] are habituated to eat the remnants (of 

those offerings), called nectar; they, santah, by 

being (so); mucyante, become freed; sarvakilbisaih, 

from all sins-from those sins incurred 

through the five things [the five things are; oven, 

water-pot, cutting instruments, grinding machines 

and broom. A householder incurs sin by killing 

insects etc. with these things, knowingly or 

unknowingly. It is atoned by making the aforesaid 

five offerings.], viz oven etc., and also from those 

others incurred owing to injury etc. caused 

inadvertently. Tu, but; the papah, unholy persons, 

who are selfish; ye, who; pacanti, cook; atmakaranat, 

for themselves; te, they, being themselves 

sinful; bhunjate, incur; agham, sin. For the 

following reasons also actions should be 

undertaken by an eligible person. Action is 

definitely the cause of the movement of the wheel 

of the world. How? This is being answered: 

3.14 From food are born the creatures; the origin of 

food is from rainfall; rainfall originates from 

sacrifice; sacrifice has action as its origin. 

123



3.14 It is a matter of direct perception that annat, 

from food, which is eaten and is transformed into 

blood and semen; bhavanti, are born; bhutani, the 

creatures. Anna-sambhavah, the origin of food; is 

parjanyat, from rainfall. Parjanyah, rainfall; 

bhavati, originates; from yajnat, from sacrifice. This 

accords with the Smrti, 'The oblations properly 

poured into fire reaches the sun. From the sun 

comes rain, from rain comes food, and from the 

sun comes rain, from rain comes food, and from 

that the creatures' (Ma.Sm.3.76). (Here) sacrifice 

means its unique [Also termed as the unseen result 

(adrsta).-Tr.] result. And that sacrifice, i.e. the 

unique result, which arises (samudbhavah) from 

action (karma) undertaken by the priest and the 

sacrificer, is karma-samudbhavah; it has action for 

its origin. 

3.15 Know that actin has the veda as its origin; the 

Vedas has the Immutable as its source. Hence, the 

all-pervading Veda is for ever based on sacrifice. 

124



3.15 Again, [a different reading in place of this is: 

'Tat ca vividham karma kuto jatamityaha, From 

where did those various kinds of action originate? 

In reply the Lord says...' Still another reading is: 

'Tat ca karma brahmodbhavam iti aha, And the 

Lord says: That action has the Vedas as its origin.'vide 

A.A., 1936, p. 116). Astekar's reading is: Tat ca 

evam vidham karma kuto jatamityaha, And from 

where has this kind of aciton originated? The 

answers this.'-Tr.] viddhi, know; that karma, 

action; is brahmodbhavam, it has Brahma, the 

Veda, as its udbhavam, origin. [Here Ast. adds 

'revealer'-Tr.] Further, Brahma, called the Veda, is 

aksara-samudbhavam, it has aksara, the 

Immutable, Brahman, the supreme Self, as its 

source. This is the meaning. Since the Veda came 

out, like the breath of a man, from the supreme Self 

Itself, called the Immutable, therefore the Veda, 

being the revealer of everything, is sarva-gatam, all 

pervading. Even though all-pervading, the Veda is 

nityam, for ever; pratisthitam, based; yajne, on 

sacrifice, because the injunctions about sacrifices 

predominate in it. 

125

3.16 O Partha, he lives in vain who does not follow 

here the wheel thus set in motion, whose life is 

sinful, and who indulges in the senses. 



3.16 O Partha, sah, he; jivati, lives; mogham, in 

vain; yah, who, though competent for action; na 

anuvartayati, does not follow; iha, here, in the 

world; cakram, the wheel of the world; evam, thus; 

pravartitam, set in motion, by God, on the basis of 

the Vedas and the sacrifices; aghayuh, whose life 

(ayuh) is sinful (agham), i.e. whose life is vile; and 

indriya-aramah, who indulges in the senses-who 

has his arama, sport, enjoyment, with objects, 

indriyaih, through the senses. Therefore, the gist of 

the topic under discussion is that action must be 

undertaken by one who is qualified (for action) but 

is unenlightened. In the verses beginning from, '(A 

person does not attain freedom from action by 

adstaining from action' (4) and ending with, 'You 

perform the obligatory duties...And, through 

inaction, even the maintenance of your body will 

not be possible' (8), it has been proved that before 

one attains fitness for steadfastness in the 

126

knowledge of the Self, it is the bounden duty of a 

person who is qualified for action, but is not 

enlightened, to undertake Karma-yoga for that 

purpose. And then, also in the verses commencing 

from '(This man becomes bound) by actions other 

than that action meant for God' (9) and ending 

with 'O Partha, he lives in vain,' many reasons 

[Such as, that it pleases God, secures the affection 

of the gods, and so on.] have been incidentally 

stated as to why a competent person has to 

undertake actions; and the evils arising from their 

non-performance have also been emphatically 

declared. Such being the conclusion, the question 

arises whether the wheel thus set in motion should 

be followed by all, or only by one who is ignorant 

of the Self and has not attained to the steadfastness 

which is fit to be practised by the Sankhyas, the 

knowers of the Self, through the Yoga of 

Knowledge only, and which is acquired by one 

ignorant of the Self through the means of the 

practice of Karma-yoga mentioned above? Either 

anticipating Arjuna's question to this effect, or in 

order to make the meaning of the scripture (Gita) 

clearly understood, the Lord, revealing out of His 

own accord that the following substance of the 

Upanisads-Becoming freed from false knowledge 

by knowing this very Self, the Brahmanas renounce 

127

what is a compulsory duty for those having false 

knoweldge, viz, desire for sons, etc., and then lead 

a mendicant life just for the purpose of maintaining 

the body; they have no duty to perform other than 

steadfastness in the knowledge of the Self (cf. Br. 

3.5.1)-has been presented here in the Gita, says: 

3.17 But that man who rejoices only in theSelf and 

is satisfied with the Self, and is contented only in 

the Self-for him there is no duty to perform. 



3.17 Tu, but; that manavah, man, the sannyasin, the 

man of Knowledge, steadfast in the knowledge of 

the Self; yah, who; atmaratih eva syat, rejoices only 

in the Self-not in the sense objects; and atmatrptah, 

who is satisfied only with the Self-not with 

food and drink; and is santustah, contented; eva, 

only; atmani, in the Self; tasya, for him; na vidyate, 

there is no; karyam, duty [Duty with a view to 

securing Liberation.] to perform. [Rati, trpti and 

santosa, though synonymous, are used to indicate 

various types of pleasures. Or, rati means 

attachment to objects; trpti means happiness 

arising from contact with some particular object; 

128

and santosa means happiness in general, arising 

from the acquisition of some coveted object only.] 

All people surely feel contened by acquiring an 

external thing. But this one, without depending on 

it, remains contented only with the Self; thta is to 

say, he remains detached from everything. The 

idea it that, for a man who is such a knower of the 

Self, there is no duty to undertake. 

3.18 For him there is no concern here at all with 

performing action; nor any (concern) with 

nonperformance. Moreover, for him there is no 

dependence on any object to serve any purpose. 



3.18 Moreover, tasya, for him, who rejoices in the 

supreme Self; na, there is no; artham, concern; eva, 

at all; krtena, with performing action. Objection: In 

that case, let there be some evil called sin owing to 

non-performance! Reply: Iha, here, in this world; 

na, nor is there; for him kascana, any (concern); 

akrtena, with nonperfromance. Certainly there is 

no evil in the form of incurring sin or in the form of 

self-destruction. Ca, moreover; asya, for him; na 

asti, there is no; kascit artha-vyapasrayah sarva- 

129

hutesu, dependence on any object, from Brahma 

to an unmoving thing, to serve any purpose. 

Vyapasrayah is the same as vyapasrayanam, 

dependence, which is possible of being created by 

action promted by necessity. (For him) there is no 

end to gain by depending on any praticular object, 

due to which there can be some action for that 

purpose. 'You (Arjuna) are not established in this 

fullest realization which is comparable to a flood 

all around.' 

3.19 Therefore, remaining unattached, always 

perform the obligatory duty, for, by performing 

(one's) duty without attachment, a person attains 

the Highest. 



3.19 Since this is so, therefore, asaktah, remaining 

unattached; samacara, perform; satatam, always; 

karyam, the obligatory; daily karma, duty; hi, for; 

acaran, by performing; (one's) karma, duty; 

asaktah, without attachment, by doing work as a 

dedication to God; purusah, a person; apnoti, 

attains; param, the Highest, Liberation, through the 

purification of the mind. This is meaning. And 

130

(you should perform your duty) for the following 

reason also: 

3.20 For Janaka and others strove to attain 

Liberation through action itself. You ought to 

perform (your duties) keeping also in view the 

prevention of mankind from going astray. 



3.20 Hi, for; in the olden days, the leaned Ksatriyas, 

janakadayah, Janaka and others such as Asvapati; 

asthitah, strove to attain; samsiddim, Liberation; 

karmana eva, through action itself. If it be that they 

were possessed of the fullest realization, then the 

meaning is that they remained established in 

Liberation whlile continuing, because of past 

momentum, to be associated with action itselfwithout 

renouncing it-with a veiw to preventing 

mankind from going astray. Again, if (it be that) 

Janaka and others had not attained fullest 

realization, then, they gradually became 

established in Liberation through action which is a 

means for the purification of the mind. The verse is 

to be explained thus. On the other hand, if you 

131

think, 'Obligatory duty was performed even by 

Janaka and others of olden days who were surely 

unenlightened. [Ajanadbhih: This is also translated 

as, 'surely because they were unenlightened'.-Tr.] 

There by it does not follow that action has to be 

undertaken by somebody else who has the fullest 

enlightenment and has reached his Goal', 

nevertheless, tvam, you, who are under the 

influence of past actions; arhasi, ought; kartum, to 

perform (your duties); sampasyan api, keeping 

also in view; loka-sangraham, [V.S.A gives the 

meanings of the phrase as 'the welfare of the 

world', and 'propitiation of mankind'.-Tr. ] the 

prevention of mankind from going astray; even 

that purpose. By whom, and how, is mankind to be 

prevented from going astray? That is being stated: 

[In Ast. this introductory sentence is as 

follows:loka-samgrahah kimartham kartavyam iti 

ucyate.-Tr.] 

3.21 Whatever a superior person does, another 

person does that very thing! Whatever he upholds 

as authority, an ordinary person follows that. 



132

3.21 Yat yat, [This is according to the Ast. The G1. 

Pr. reads, yat yat yesu yesu.-Tr.] whatever action; a 

sresthah, superior person, a leader; acarati, does; 

itarah, another; janah, person, who follows him; 

does tat tat eva, that very action. Further, yat, 

whatever; sah, he, the superior person; kurute, 

upholds; as pramanam, authority, be it Vedic or 

secular; lokah, an ordinary person; anuvartate, 

follows; tat, that, i.e. he accepts that very thing as 

authoritative. 'If you have a doubt here with regard 

to the duty of preventing people from straying, 

then why do you not observe Me?' 

3.22 In all the three worlds, O Partha, there is no 

duty whatsoever for Me (to fulfil); nothing remains 

unachieved or to be achieved. [According to S. the 

translation of this portion is: There is nothing 

unattained that should be attained.-Tr.] (Still) do I 

continue in action. 



3.22 O Partha, na asti, there is no; kartavyam, duty; 

kincana, whatsoever; me, for Me (to fulfill); even 

trisu lokesu, in all the three worlds. Why? There is 

na anavaptam, nothing (that remains) unachieved; 

133

or avaptavyam, to be achieved. Still varte eva, do I 

continue; karmani, in action. 

3.23 For, O Partha, if at any time I do not continue 

[Ast. and A.A. read varteya instead of varteyam.- 

Tr.] vigilantly in action, men will follow My path in 

every way. 



3.23 Again, O Partha, yadi, if; jatu, at any time; 

aham, I; an, do not; varteyam, continue; atandritah, 

vigilantly, untiringly; karmani, in action; 

manusyah, men: anuvartante, willl follow; mama, 

My; vartma, path; sarvasah, in every way, I being 

the Highest. And if that be so, what is the harm? In 

reply the Lord says: [Ast. omits this sentence 

completely.-Tr.] 

3.24 These worlds will be ruined if I do not 

perform action. And I shall become the agent of 

intermingling (of castes), and shall be destroying 

these beings. 

134



3.24 Cet, if; aham, I; na kuryam, do not perform; 

karma, action; all ime, these; lokah, worlds; 

utsideyuh, will be ruined, owing to the obsence of 

work responsible for the maintenance of the 

worlds. Ca, and, futher; syam, I shall become; 

karta, the agent; sankarasya, of intermingling (of 

castes). Consequently, upahanyam, I shall be 

destroying; imah, these; prajah, beings. That is to 

say, I who am engaged in helping the creatures, 

shall be destroying them. This would be 

unbefitting of Me, who am God. 'On the other, if, 

like Me, you or some one else possesses the 

conviction of having attained Perfection and is a 

knower of the Self, it is a duty of such a one, too, to 

help others even if there be no obligation on his 

own part.' 

3.25 O scion of the Bharata dynasty, as the 

unelightened poeple act with attachment to work, 

so should the enlightened person act, without 

attachment, being desirous of the prevention of 

people from going astray. 

135



3.25 O scion of the Bharata dynasty, yatha, as; some 

avidvamsah, unenlightened poele; kurvanti, act. 

saktah, with attachment; karmani, to work, 

(thinking) 'The reward of this work will accrue to 

me'; tatha, so; should vidvan, the enlightened 

person, the knower of the Self; kuryat, act; asaktah, 

without attachment, remaining unattached. 

[Giving up the idea of agentship and the hankering 

for the rewards of actions to oneself.] Whay does 

he (the enlightened person) act like him (the 

former)? Listen to that: Cikirsuh, being desirous of 

achieving; lokasamgraham, prevention of people 

from going astray. 'Neither for Me who am a 

knower of the Self, nor for any other (knower of 

the Self) who wants thus prevent people from 

going astray, is there any duty apart from working 

for the welfare of the world. Hence, the following 

advice is being given to such a knower of the Self:' 

3.26 The enlightened man should not create 

disturbance in the beliefs of the ignorant, who are 

attached to work. Working, while himself 

remaining deligen [Some translate yuktah as, 'in 

the right manner'. S. takes it in the sense of Yoga- 

136

yuktah, merged in yoga.-Tr.], he should make 

them do [Another reading is yojayet, meaning the 

same as josayet.-Tr.] all the duties. 



3.26 Vidvan the enlightened man; na janayet, 

should not create; buddhi-bhedam, disturbance in 

the beliefs-disturbance in the firm belief, 'This has 

to be done; and the result of this action is to be 

reaped by me'; ajnanam, of the ignorant, of the 

non-discriminating one; karma-sanginam, who are 

attached to work. But what should he do? Himself 

samacaran, working, performing those very 

activities of the ignorant; yuktah, while remaining 

diligent; josayet, he should make them do; sarvakarmani, 

all the duties. How does an anillumined, 

ignorant person be come attached to actions? In 

reply the Lord says: 

3.27 While actions are being done in every way by 

the gunas (qualities) of Nature, one who is deluded 

by egoism thinks thus: 'I am the doer.' 



137

3.27 Karmani kriyamanani, while actions, secular 

and scriptural, are being done; sarvasah, in ever 

way; gunaih, by the gunas, (i.e.) by the 

modifications in the form of body and organs; 

(born) prakrteh, of Nature-Nature, (otherwise 

known as) Pradhana [Pradhana, Maya, the Power 

of God.], being the state of equilibrium of the three 

qualities of sattva, rajas and tamas; ahankaravimudha-atma, 

one who is deluded by egoism; 

manyate, thinks; iti, thus; 'Aham karta, I am the 

doer.' Ahankara is self-identification with the 

aggregate of body and organs. He whose atma, 

mind, is vimudham, diluded in diverse ways, by 

that (ahankara) is ahankara-vimudha-atma. He 

who imagines the characteristics of the body and 

organs to be his own, who has self-identification 

with the body and the organs, and who, through 

ignorance, believes the activities to be his own-, he 

thinks, 'I am the doer of those diverse activities.' 

3.28 But, O mighty-armed one, the one who is a 

knower of the facts about the varieties of the gunas 

(qualities) and actions does not become attached, 

thinking thus: 'The organs rest (act) on the objects 

of the organs.' 

138



3.28 Tu, but, on the other hand; he who is a 

knower, tattva-vit, a knower of the facts;-knower of 

what kinds of facts?-guna-karma-vibhagayoh, 

about the varieties of the gunas and actions, i.e. a 

knower of the diversity of the gunas and the 

diversity of acitons; [Guna-vibhaga means the 

products of Prakrti which consists of the three 

gunas. They are the five subtle elements, mind, 

intellect, ego, five sensory organs, five motor 

organs and five objects (sound etc.) of the senses. 

Karma-vibhaga means the varieties of inter-actions 

among these.-Tr.] na sajjate, does not become 

attached; iti matva, thinking thus; 'Gunah, the 

gunas in the form of organs;-not the Self-vartante, 

rest (act); gunesu, on the gunus in the form of 

objects of the organs.' 

3.29 Those who are wholly deluded by the gunas 

of Nature become attached to the activities of the 

gunas. The knower of the All should not disturb 

those of dull intellect, who do not know the All. 



139

3.29 Those again, guna-sammudhah, who are 

wholly deluded by the gunas; prakrteh, of Nature; 

sajjante, become attached; guna karmasu, to the 

activities of the gunas, thining, 'We do actions for 

results.' Krtsna-vit, the knower of the All, one who 

is himself a knower of the Self; na vicalayet, should 

not disturb; tan, those who are attached to actions; 

(who are) mandan, of dull intellect; akrtsnavidah, 

who do not know the All, who are all attention on 

the results of actions. Unsetting of beliefs is itself 

the disturbance. That he should not do. This is the 

idea. Again, in what manner should duties be 

under-taken by a seeker after Liberation who is not 

enlightened, who is qualified for actions (rites and 

duties)? As to this, the answer is being stated: 

3.30 Devoid of the fever of the soul, engage in 

battle by dedicating all actions to Me, with (your) 

mind intent on the Self, and becoming free from 

expectations and egoism. 



3.30 Vigata-jvarah, devoid of the fever of the soul, 

i.e. being free from repentance, without remorse; 

140

yuddhyasva, engage in battle; sannyasya, by 

dedicating; sarvani, all; karmani, actions; mayi, to 

Me, who am Vasudeva, the omniscient supreme 

Lord, the Self of all; adhyatma-cetasa, with (your) 

mind intent on the Self-with discriminating 

wisdom, with this idea, 'I am an agent, and I work 

for God as a servant'; and further, bhutva, 

becoming; nirasih, free from expectations ['Free 

from expectations of results for yourself']; and 

nirmamah, free from egoism. You from whom has 

vanished the idea, '(this is) mine', are nirmamah. 

3.31 Those men who ever follow this teaching of 

Mine with faith and without cavil, they also 

become freed from actions. 



3.31 Ye, those; manavah, men; who (nityam, ever;) 

anutisthanti, follow accordingly; me matam, My 

teaching- this teaching of Mine, viz that 'duty must 

be performed', which has been stated with valid 

reasoning; sraddhavantah, with faith; and 

anasuyantah, without cavil, without detracing Me, 

Vasudeva, the Teacher [Here Ast. adds 'parama, 

supreme'-Tr.]; te api, they also, who are such; 

141

mucyante, become freed; karmabhih, from actions 

called the righteous and the unrighteous. 

3.32 But those who, decaying [Finding fault where 

there is none.] this, do not follow My teaching, 

know them-who are deluded about all knoweldge 

[Knowledge concerning the qualified and the unqualified 

Brahman.] and who are devoid of 

discrimination-to have gone to ruin. 



3.32 Tu, but; ye, those who are the opposite of them 

(the former); who abhyasuyantah, decrying; etat, 

this instruction of Mine; na, do not; anutisthanti, 

follow; me, My; matam, teaching, they are deluded 

in various ways with respect to all knowledge. 

Viddhi, know; tan, them; sarva-jnana-vimudhan, 

who are deluded about off knowledge; acetasah, 

who are devoid of discrimination; nastan, to have 

gone to ruin. 'For what reason, again, do they not 

follow your teachings, perform duties that are not 

theirs and not follow their own duties? How is it 

that by remaining opposed to You, they do not fear 

the evil which will arise from transgressing Your 

commandments? As to that, the Lord says: 

142

3.33 Even a man of wisdom behaves according to 

his own nature. Being follow (their) nature. What 

can restraint do? 



3.33 Api, even; jnanavan, a man of wisdom-what to 

speak of a fool!; cestate, behaves; Sadrsam, 

according to;-what? svasyah, his own; prakrteh, 

nature. Nature means the impressions of virtue, 

vice, etc. [Also, knowledge, desires, and so on.] 

acquired in the past (lives) and which become 

manifest at the commencement of the present life. 

All creatures (behave) according to that only. 

Therefore, bhutani, beings; yanti, follow; (their) 

prakrtim, nature. Nigrahah kim karisyati, what can 

restraint do, be it from Me or anybody else? If all 

beings behave only according to their own natureand 

there is none without his nature-, then, since 

there arises the contingency of the scriptures 

becoming purposeless owing to the absence of any 

scope for personal effort, therefore the following is 

being stated: 

143

3.34 Attraction and repulsion are ordained with 

regard to the objects of all the organs. One should 

not come under the sway of these two, because 

they are his adversaries. 



3.34 Raga-dvesau, attraction and repulsion, in the 

following manner-attraction towards desirable 

things, and repulsion against undesirable things; 

(vyavasthitau, are ordained,) are sure to occur, 

arthe, with regard to objects such as sound etc.; 

indriyasya indriyasya, of all the organs, with 

regard to each of the organs. As to that, the scope 

of personal effort and scriptural purpose are being 

stated as follows: One who is engaged in the 

subject-matter of the scriptures should, in the very 

beginning, not come under the influence of love 

and hatred. For, that which is the nature of a 

person impels him to his actions, verily under the 

influence eof love and hatred. And then follow the 

rejection of one's own duty and the undertaking of 

somebody else's duty. On the other hand, when a 

person controls love and hatred with the help of 

their opposites [Ignorance, the cause of love and 

hatred, has discrimination as its opposite.], then he 

144

ecomes mindful only of the scriptural teachings; 

he ceases to be led by his nature. Therefore, na 

agacchet, one should not come; vasam, under the 

sway; tayoh, of these two, of love and hatred; hi 

because; tau, they; are asya, his, this person's paripanthinau, 

adversaries, who, like robbers, put 

obstacles on his way to Liberation. This is the 

meaning. In this world, one impelled by love and 

hatred misinterprets even the teaching of the 

scriptures, and thinks that somebody else's duty, 

too, has to be undertaken just because it is a duty! 

That is wrong: 

3.35 One's own duty [Customary or scripturally 

ordained observances of different castes and sects.- 

Tr.], though defective, is superior to another's duty 

well-performed. Death is better while engaged in 

one's own duty; another's duty is fraught with fear. 



3.35 Svadharmah, one's own duty; being practised 

even though vigunah, defective, deficient; is 

sreyan, superior to, more commendable than; paradharmat, 

another's duty; though svanusthitat, 

well-performed, meritoriously performed. Even 

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nidhanam, death; is sreyah, better; while engaged 

svadharme, in one's own duty, as compared with 

remaining alive while engaged in somebody else's 

duty. Why? Paradharmah, another's duty; is 

bhayavahah, fraught with fear, since it invites 

dangers such as hell etc. Although the root cause of 

evil was stated in, 'In the case of a person who 

dwells on objects' (2.62) and '.....because they 

(attraction and repulsion) are his adversaries' (34), 

that was presented desultorily and vaguely. 

Wishing to know it briefly and definitely as, 'This 

is thus, to be sure', Arjuna, with the idea, 'When 

this indeed becomes known, I shall make effort for 

its eradication', said: 

3.36 Arjuna said -- Now then, O scion of the Vrsni 

dynasty (Krsna), impelled by what does this man 

commit sin even against his wish, being 

constrained by force, as it were? 



3.36 Atha, now then; varsneya, O scion of the Vrsni 

dynasty; being prayuktah, impelled; kena, by what 

acting as the cause; as a servant is by a king, does 

ayam, this; purusah, man; carati, commit; papam, 

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sin, a sinful act; api, even; anicchan, against his 

wish, though not himself willing; niyojitah, being 

constrained; balat, by force; iva, as it were-as if by a 

king, which illustration has already been given? 

The Lord (Bhaga-van) said: 'You hear about that 

enemy, the source of all evil, of which you ask-.' 

'Bhaga is said to consist of all kinds of majesty, 

virtue, fame, beauty, detachment as well as 

Liberation [Liberation stands for its cause, 

Illumination.], (V.P.6.5.74). That Vasudeva, in 

whom reside for ever, unimpeded and in their 

fullness, the six qualities of majesty etc. and who 

has the knowledge of such subjects as creation etc., 

is called Bhaga-van. 'He is spoken of as Bhaga-van 

who is aware of creation and dissolution, gain and 

loss, [Gain and loss stand for future prosperity and 

adversity.] ignorance and Illumination of all 

beings' (ibid. 78). 

3.37 The Blessed Lord said -- This desire, this 

anger, born of the quality of rajas, is a great 

devourer, a great sinner. Know this to be the 

enemy here. 



147

3.37 Esah, this; kamah, desire, is the enemy of the 

whole world, because of which the creatures incur 

all evil. This desire when obstructed in any way 

turns into anger. Therefore, krodhah, anger, is also 

identical with this (desire). It is rajogunasamudbhavah, 

born of the quality of rajas; or, it is 

the origin of the quality of rajas. For, when desire 

comes into being, it instigates a person by arousing 

rajas. People who are engaged in service etc., 

which are effects of rajas, and who are stricken 

with sorrow are heard to lament, 'I have been led 

to act by desire indeed!' It is mahaasanah, a great 

devourer, whose food is enormous. And hence, 

indeed, it is maha-papma, a great sinner. For a 

being commits sin when goaded by desire. 

Therefore, viddhi, know; enam, this desire; to be 

vairinam, the enemy; iha, here in this world. With 

the help of examples the Lord explains how it is an 

enemy: 

3.38 As fire is enveloped by smoke, as a mirror by 

dirt, and as a foetus remains enclosed in the womb, 

so in this shrouded by that. 



148

3.38 Yatha, as; vahnih, fire, which is naturally 

bright; avriyate, is enveloped; dhumena, by smoke, 

which is born concomitantly (with fire) and is 

naturally dark; or as adarsah, a mirror; is covered 

malena, by dirt; ca, and; garbhah, a foetus; is 

avrtah, enclosed; ulbena, in the womb by the 

amnion; tatha, so; is idam, this; avrtam, shrouded; 

tena, by that. Again, what is that which is indicated 

by the word idam (this), and which is covered by 

desire? The answer is: 

3.39 O son of Kunti, Knowledge is covered by this 

constant enemy of the wise in the form of desire, 

which is an insatiable fire. 



3.39 Jnanam, Knowledge; is avrtam, covered; etena, 

by this; nityavairina, constant enemy; jnaninah, of 

the wise. For the wise person knows even earlier, 'I 

am being induced by this into evil.' And he always 

[Both at the time when desire arises in him, and 

also when he is forced to act by it.] feels distressed. 

Therefore, it is the constant enemy of the wise but 

not of a fool. For the fool looks upon desire as a 

friend so long as hankering lasts. When sorrow 

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comes as a consequence, he realizes, 'I have been 

driven into sorrow because of longings', but 

certainly not earlier. Therefore it is the constant 

enemy of the wise alone. In what form? Kamarupena, 

in the form of desire-tha which has wish 

itself as its expression is kama-rupa; in that form-; 

(and) duspurena, which is an insatiable; analena, 

fire. That which is difficult to satisfy is duspurah; 

and (derivatively) that which never has enough 

(alam) is analam. Again, having what as its abode 

does desire, in the form of a viel over Knowledge, 

become the enemy of all? Since when the abode of 

an enemy is known, it is possible to easily slay the 

enemy, therefore the Lord says: 

3.40 The organs, mind, and the intellect are said to 

be its abode. This one diversely deludes the 

embodied being by veiling Knowledge with the 

help of these. 



3.40 Indriyani, the organs; manah, mind; and 

buddhih, the intellect; ucyate, are said to be; asya, 

its, desire's; adhisthanam, abode. Esah, this one, 

desire; vimohayati, diversely deludes; dehinam, 

150

the embodied being; avrtya, by veiling; jnanam, 

Knowledg; etaih, with the help of these, with the 

organs etc. which are its abodes. [The activities of 

the organs etc. are the media for the expression of 

desire. Desire covers the Knoweldge of the Self by 

stimulating these.] 

3.41 Therefore, O scion of the Bharata dynasty, 

after first controlling the organs, renounce this one 

[A variant reading is, 'prajahi hi-enam, completely 

renounce this one'.-Tr.] which is sinful and a 

destroyer of learning and wisdom. 



3.41 Since this is so, therefore, O scion of the 

Bharata dynasty, adau niyamya, after first 

controlling; indriyani, the organs; prajahihi, 

renounce; enam, this one, the enemy under 

consideration; which is papmanam, sinful-which is 

desire that is accustomed to sinning; and jnanavijnana-nasanam, 

a destroyer of learning and 

wisdom, jnana, learning, means knowledge about 

the Self etc. from the scripures and a teacher. 

Vijnana, wisdom, means the full experience of that. 

Renounce, i.e. discard, from yourself the destroyer 

151

of those two-learning and wisdom, which are the 

means to the achievement Liberation. It has been 

said, 'After first controlling the organs, renounce 

desire the enemy'. As to that, by taking the support 

of what should one give up desire? This is being 

answered: 

3.42 They say that the organs are superior (to the 

gross body); the mind is superior to the organs; but 

the intellect is superior to the mind. However, the 

one who is superior to the intellect is He. 



3.42 The learned ones ahuh, say; that indriyani, the 

five [Five sense-organs: of vision, hearning, taste, 

smell and touch; five motor-organs: hands, feet, 

speech, and for excretion and generation-these 

latter five are also understood in the present 

context.] organs-ear etc., are parani, superior, to the 

external, gross and limited body, from the point of 

view of subtlety, inner position, pervasiveness, etc. 

So also, manah, the mind, having the nature of 

thinking and doubting; [Sankalpa: will, volition, 

intention, thought, reflection, imangination, etc. 

vikalpa:doubt, uncertainly, indecision, suspicion, 

152

error, etc.-V.S.A.] is param, superior; indriyebhyah, 

to the organs. Similarly, buddhih, the intellect, 

having the nature of determination; is para, 

superior; manasah, to the mind. And yah, the one 

who is innermost as compared with all the objects 

of perception ending with the intellect, and with 

regard to which Dweller in the body it has been 

said that desire, in association with its 'abodes' 

counting from the organs, deludes It by shrouding 

Knowledge; sah, that one; is tu, however; paratah, 

superior; buddheh, to the intellect- He, the 

supreme Self, is the witness of the intellect. [The 

portion, 'with regard to which Dweller...the 

supreme Self,' is translated from Ast. Which has 

the same reading here as the A.A. The G1. Pr. 

Makes the "abode'' counting from the organs' an 

adjective of 'the Dweller in the body', and omits the 

portion, 'is tu, however...buddheh, to the intellect'.- 

Tr.] 

3.43 [The Ast, introdcues this verse with, 'Tatah 

kim, what follows from that?'-Tr.] Understanding 

the Self thus [Understanding...thus:that desires can 

be conquered through the knowledge of the Self.] 

as superior to the intellect, and completely 

establishing (the Self) is spiritual absorption with 

the (help of) the mind, O mighty-armed one, 

153

vanquish the enemy in the form of desire, which is 

difficult to subdue. 



3.43 Buddhva, understanding; atmanam, the Self; 

evam, thus; as param, superior; buddheh, to the 

intellect; and samstabhya, completely establishing; 

atmana, with the mind, i.e. establishing (the Self) 

fully in spiritual absorption with the help of your 

own purified mind; O mighty-armed one, jahi, 

vanquish; this satrum, enemy; kama-rupam, in the 

form of desire; which is durasadam, difficult to 

subdue-which can be got hold of with great 

difficulty, it being possessed of many inscrutable 

characteristics. 

154

Chapter 4 

English Translation - Swami Gambhirananda 

4.1 The Blessed Lord said -- I imparted this 

imperishable Yoga to Vivasvan, Vivasvan taught 

this to Manu, and Manu transmitted this to 

Iksavaku. 



4.1 In the beginning of creation, with a veiw to 

infusing vigour into the Ksatriyas who are the 

protectors of the world, aham, I; proktavan, 

imparted; imam, this; avyayam, imperishable; 

yogam, Yoga, presented in the (preceding) two 

chapters; vivasvate, to Vivasvan, the Sun. Being 

endowed with this power of Yoga, they would be 

able to protect the Brahmana caste. The protection 

of the world becomes ensured when the 

Brahmanas and the Ksatriyas are protected. It (this 

Yoga) is avyayam, imperishable, because its result 

is undecaying. For, the result-called Liberation-of 

this (Yoga), which is characterized by steadfastness 

in perfect Illumination, does not decay. And he, 

155

Vivasvan, praha, taught (this); manave, to Manu. 

Manu abravit, transmitted (this); iksvakave, to 

Iksvaku, his own son who was the first king. [First 

king of the Iksvaku dynasty, otherwise known as 

the Solar dynasty.] 

4.2 The king-sages knew this (yoga) which was 

received thus in regular succession. That Yoga, O 

destroyer of foes, in now lost owing to a long lapse 

of time. 



4.2 Rajarsayah, the king-sages, those who were 

kings and sages (at the same time); viduh, knew; 

imam, this Yoga; which was evam paramparapraptam, 

received thus through a regular 

succession of Ksatriyas. Sah, that; yogah, Yoga; 

nastah, is lost, has go its traditional line snapped; 

iha, now; mahata kalena, owing to a long lapse of 

time. parantapa, O destroyer of foes. By para are 

meant those against oneself. He who, like the sun, 

'scorches' (tapayati) them by the 'rays' of the 'heat' 

of his prowess is parantapa, i.e. scorcher of 

antagonists. Noticing that the Yoga has got lost by 

reaching people who are weak and have no control 

156

of their organs, and that the world has become 

associated with goals that do not lead to 

Liberation, 

4.3 That ancient Yoga itself, which is this, has been 

taught to you by Me today, considering that you 

are My devotee and friend, For, this (Yoga) is a 

profound secret. 



4.3 Sah, that; puratanah, ancient; yogah, Yoga; eva, 

itself; ayam, which is this; proktah, has been 

taught; te, to you; maya, by Me; adya, today; iti, 

considering that; asi, you are; me, My; bhaktah, 

devotee; ca sakha, and friend. Hi, for; etat, this 

Yoga, i.e. Knowledge; is a uttamam, profound; 

rahasyam, secret. Lest someone should understand 

that the Lord has said something contradictory, 

therefore, in order to prevent that (doubt), as 

though raising a question, 

4.4 Arjuna said -- Your birth was later, (whereas) 

the birth of Vivasvan was earlier. How am I to 

understand this that You instructed (him) in the 

beginning? 

157



4.4 Bhavatah, Your; janma, was aparam, later, in 

the abode of Vasudeva; (whereas) the birth 

vivasvatah, of Visvasvan, the Sun; was param, 

earlier, in the beginning of creation. Therefore, 

katham, how; vijanyam, am I to understand; etat, 

this, as not inconsistent; iti, that; tvam, You, 

yourself; who proktavan, insturcted this Yoga; 

adau, in the beginning, are the same person who 

are now teaching me? By way of demolishing the 

doubt of fools with regard to Vasudeva, that He 

has no God-hood and omniscience-to which very 

purpose was Arjuna's question- 

4.5 The Blessed Lord said -- O Arjuna, many lives 

of Mine have passed, and so have yours. I know 

them all, (but) you know not, O scorcher of 

enemies! 



4.5 O Arjuna, bahuni, many; janmani, lives; me, of 

Mine; vyatitani, have passed; tava ca, and so have 

158

yours. Aham, I; veda know; tani, them; sarvani, all; 

(but) tvam, you; va vetta, know not, due to your 

power of understanding being obstructed by 

righteousness, unrighteousness, etc. However, 

parantapa, O scorcher of foes; aham, I know, 

possessing as I do unobstructed power of 

knowledge, because by nature I am enternal, pure, 

enlightened and free. 'In that case, how, in spite of 

the absence of righteousness and unrighteousness, 

can there be any birth for You who are the eternal 

God?' That is beng answered: 

4.6 Though I am birthless, undecaying by nature, 

and the Lord of beings, (still) by subjugating My 

Prakriti, I take birth by means of My own Maya. 



4.6 Api, san ajah, though I am birthless; and 

avyayatma, undecaying by nature, though I am 

naturally possessed of an undiminishing power of 

Knowledge; and so also api san, though; isvarah, 

the Lord, natural Ruler; bhutanam, of beings, from 

Brahma to a clump of grass; (still) adhisthaya, by 

subjugating; svam, My own; prakrtim, Prakrti, the 

Maya of Visnu consisting of the three gunas, under 

159

whose; spell the whole world exists, and deluded 

by which one does not know one's own Self, 

Vasudeva;-by subjugating that Prakrti of Mine, 

sambhavami, I take birth, appear to become 

embodeid, as though born; atma-mayaya, by 

means of My own Maya; but not in reality like an 

ordinary man. It is being stated when and why that 

birth occurs: 

4.7 O scion of the Bharata dynasty, whenever there 

is a decline one virtue and increase of vice, then do 

I manifest Myself. 



4.7 O scion of the Bharata dynasty, yada yada hi, 

whenever; bhavati, there is; a glanih, decline, 

decrease; dharmasya, of virtue consisting of the 

duties of castes and stages of life of living beings, 

which are the means to achieving properity and 

Liberation; and abhyutthanam, increase, rise; 

adharmasya, of vice; tada, then; do aham, I; srjami, 

manifest; atmanam, Myself, through Maya. Why? 

4.8 For the protection of the pious, the destruction 

of the evil-doers, and establishing virtue, I manifest 

Myself in every age. 

160



4.8 Paritranaya, for the protection; sadhunam, of 

the pious, the followers of the virtuous path; 

vinasaya, for the destruction; duskrtam, of the evildoers, 

of the sinful ones; and also 

dharmasamsthapanarthaya, for establishing virtue 

fully;-for that purpose, sambhavami, I manifest 

Myself; yuge yuge, in every age. 

4.9 He who thus knows truly the divine birth and 

actions of Mine does not get rebirth after casting 

off the body. He attains Me, O Arjuna. 



4.9 Yah, he who; evam, thus, as described; vetti, 

knows tattvatah, truly, as they are in reality; that 

divyam, divine, supernatural; janma, birth, which 

is a form of Maya; ca karma, and actions, such as 

protection of the pious, etc.; mama, of Mine; na eti, 

does not get; punarjanma, rebirth; tyaktva, after 

casting off; this deham, body. Sah, he; eti, attains, 

comes to; mam, Me-he gets Liberated, O Arjuna. 

161

This path of Liberation has not been opened 

recently. What then? Even in earlier days- 

4.10 Many who were devoid of attachment, fear 

and anger, who were absorbed in Me, who had 

taken refuge in Me, and were purified by the 

austerity of Knowledge, have attained My state. 



4.10 Bahavah, many; vita-raga-bhaya-krodhah, 

who were devoid of attachment, fear and anger; 

manmayah, who were absorbed in Me, who were 

knowers of Brahman, who were seers of (their) 

identity with God; mam upasrithah, who had 

taken refuge only in Me, the supreme God, i.e. who 

were steadfast in Knowledge alone; and were 

putah, purified, who had become supremely 

sanctified; jnana-tapasa, by the austerity of 

Knowledge-Knowledge itself, about the supreme 

Reality, being the austerity; becoming sanctified by 

that austerity of Knowledge-; agatah, have 

attained; madbhavam, My state, Goodhood, 

Liberation. The particular mention of 'the austerity 

of Knowledge' is to indicate that steadfastness in 

Knowledge does not depend on any other 

162

austerity. 'In that case, You have love and aversion, 

because of which You grant the state of identity 

with Yourself only to a few but not to others?' The 

answer is: 

4.11 According to the manner in which they 

approach Me, I favour them in that very manner. O 

son of Partha, human beings follow My path in 

every way. 



4.11 Yatha, according to the manner in which, the 

purpose for which, seeking, whatever fruit; 

prapadyante, they approach; mam, Me; aham, I; 

bhajami, favour; tan, them; tatha eva, in that very 

manner, by granting that fruit. This is the idea. For 

they are not seekers of Liberation. It is certainly 

impossible for the same person to be a seeker of 

Liberation and, at the same time, a seeker of 

rewards (of actions). Therefore, by granting fruits 

to those who hanker after fruits; by granting 

Knowledge to those who follow what has been 

stated (in the scriptures) and are seekers of 

Liberation, but do not hanker after rewards; and by 

granting Liberation to those who are men of 

163

wisdom and are monks aspiring for Liberation; 

and so also by removing the miseries of those who 

suffer- in these ways I favour them just according 

to the manner, in which they approach Me. This is 

the meaning. On the other hand, I do not favour 

anybody out of love or aversion, or out of delusion. 

Under all circumstances, O son of Prtha, 

manusyah, human beings; anuvartante, follow; 

sarvasah, in every way; mama, My; vartma, path, 

[The paths characterized by Knowledge and by 

action (rites and duties).] the path of God who am 

omnipresent. By 'human beings' are meant those 

people who become engaged in their respective 

duties to which they are qualified according to the 

results they seek. 'If Your wish to be favourable is 

the same towards all creatures on account of the 

absence of the defects of love and aversion in You 

who are God, and You are there with Your 

capacity to grant all rewards, why then do not all, 

becoming desirous of Liberation, take refuge in 

You alone with the very knowledge that Vasudeva 

is everything?' As to that, hear the reason for this: 

4.12 Longing for the fruition of actions (of their 

rites and duties), they worship the gods here. For, 

in the human world, success from action comes 

quickly. 

164



4.12 Kanksantah, longing for, praying for; siddim, 

fruition, fructification of the results; karmanam, of 

actions; yajante, they worship; iha, here, in this 

world; devatah, the gods, Indra, Fire and others- 

which accords with the Upanisadic text, 'While he 

who worships another god thinking, "He is one, 

and I am another," does not know. He is like an 

animal to the gods' (Br. 1.4.10). [This text points out 

that the reason for adoring other deties is the 

ignorance of the Self, which gives rise to the ideas 

of difference between the worshipped and the 

worshipper. As animals are beneficial to human 

beings, so also is the sacrificer to the gods, because 

through oblations he works for their pleasure!] Hi, 

for, in the case of those, indeed, who sacrifice to 

other gods and long for results; (siddhih, success; 

karmaja, from action;) bhavati, comes; ksiparm, 

quickly; manuse-loke, in the human world, 

because the authority of the scriptures extends 

only over the human world. By the specific 

statement, 'For, in the human world, success comes 

quickly,' the Lord shows that results of actions can 

accrue even in the other worlds. The difference lies 

165

in this that, in the human world eligibility for [Ast. 

and A.A. omit 'adhikara, elegibility for', and read 

karmani.-Tr.] actions is according to castes, stages 

of life, etc. The fruition of the results of those 

actions of persons who are eligible according to 

castes, stages of life, etc. comes quickly. What is the 

reason for the rule that the competence for rites 

and duties according to castes, stages of life, etc. 

obtains only in the human world, but not in the 

other worlds? Or:-It has been said, 'Human beings, 

having such divisions as castes, stages of life, etc., 

follow My path in every way.' For what reason, 

again, do they as a rule follow Your path alone, but 

not of others? This is being answered: 

4.13 The four castes have been created by Me 

through a classification of the gunas and duties. 

Even though I am the agent of that (act of 

classification), still know Me to be a non-agent and 

changeless. 



4.13 Catur-varnyam-meaning the same as catvarah 

varnah, the four castes; srstam, have been created; 

maya, by Me who am God, which accords with 

166

such Vedic texts as, 'The Brahmanas were His 

face...' (Rg. 10.90.12); guna-karma-vibhagasah, 

through a classification of the gunas and duties. 

[A.G. writes: guna-vibhagena karma-vibhagah, 

classification of the duties, determined by the 

classification of the gunas.-Tr] By the gunas are 

meant sattva, rajas and tamas (see note under 2.45; 

also see Chapter 14). As to that, the control of the 

mind and body, austerity, etc. are the duties of the 

Brahmanas, who are sattvika, i.e. have a 

predominance of the quality of sattva (purity, 

goodness, etc.). Courage, valour, etc. are the duties 

of the Ksatriyas, in whom sattva becomes 

secondary and rajas (passion, attachment, etc.) 

preponderates. Agriculture etc. are the duties of 

the Vaisya, in whom tamas (indolence, ignorance, 

etc.) is secondary and rajas is predominant. Service 

is the only duty of the Sudra, in whom rajas is 

secondary and tamas predominates (see chapters 

14, 16,17 and 18). In this way, the four castes have 

been created by Me through a classification of the 

gunas and duties. This is the idea. And these four 

castes do not prevail in the other worlds. Hence the 

specification, 'in the human world'. 'Well, in that 

caste, by virtues of Your being he agent of the acts 

of creation of the four castes,etc. You become 

subject tothe consequence of those actions? 

167

Therefore you are not eternally free and the eternal 

Lord!' This is being answered: Api, even though; I 

am kartaram, the agent; tasya, of that act, from the 

empirical standpoint of maya; still, from the 

highest standpoint, viddhi, know; mam, Me; to be 

akartaram, a non-agent; and therefore, also know 

Me to be avyayam, changeless, not subject to the 

cycle of births and deaths. 'In reality, however, I 

am not the agent of those actions of which you 

think I am the agent.' Because -- 

4.14 Actions do not taint Me; for Me there is no 

hankering for the results of actions. One who 

knows Me thus, does not become bound by 

actions. 



4.14 Because of the absence of egoism, those 

karmani, actions; na limpanti, do not taint; mam, 

Me, by becoming the originators of body etc. And 

me, for Me; na sprha, there is no hankering for the 

results of those actions. But in the case of 

transmigrating beings, who have self-identification 

in the form, 'I am the agent', and thirst for actions 

as also for their results, it is reasonable that actions 

168

should taint them. Owing to the absence of these, 

actions do not taint Me. Anyone else, too, yah, 

who; abhijanati, knows; mam, Me; iti, thus, as his 

own Self, and (knows), 'I am not an agent; I have 

no hankering for the results of actions'; sah, he; na 

badhyate, does not become bound; karmabhih, by 

actions. In his case also actions cease to be the 

originators of body etc. This is the import. 

4.15 Having known thus, duties were performed 

even by the ancient seekers of Liberation. 

Thererfore you undertake action itself as was 

performed earlier by the ancient ones. 



4.15 Jnatva, having known; evam, thus, that 'I am 

not an agent; I have no desire for the results of 

actions'; karma, duties; krtam, were undertaken; 

api, even; purvaih, by the ancient; mumuksubhih, 

seekers of Liberation. Tasmat, therefore; tvam, you; 

kuru, undertake; karma, action; eva, itself. You 

ought not to sit quietly, or even renounce. 

Therefore, you (undertake actions) because they 

were performed by the ancients as well-if you have 

no Self-knowledge, then (undertake actions) for 

169

self-purification; or, if you have Self-knowledge, 

then (undertake actions) in order to prevent people 

from going astray-, as were krtam, performed; 

purvataram, earlier; purvaih, by the ancient ones, 

Janaka and others; not actions as are undertaken in 

the present day. [This last portion of the sentence is 

translated by some as follows: You should not 

undertake actions which are done in the present 

manner (i.e. do not perform actions in the manner 

undertakne by people nowadays, which neither 

purifies the mind nor helps people). (See G1. Pr. p. 

114.) 'If action has to be undertaken here, then I 

shall do so following Your instruction itself. What 

is the use of specifying that it was done earlier by 

the ancient ones?' 'The answer is: Because there is a 

great difficult as regards actions.' How? 

4.16 Even the intelligent are confounded as to what 

is action and what is inaction. I shall tell you of that 

action by knowing which you will become free 

from evil. 



4.16 Kavayah api, even the intelligent; mohitah, are 

confounded in this subject of action etc.; iti atra, as 

170

to; kim karma, what is action; and kim akarma, 

what is inaction. Therefore, pravaksyami, I shall 

tell; te, you; of karma, action; akarma ca, as also of 

inaction; jnatva, by knowing; yat, which-action etc.; 

moksyase, you will become free: asubhat, from 

evil, from transmigration. 'And you should not 

think thus: What is called karma is the movement 

of the body etc. as are well-known in the world; 

and akarma, inaction, is not doing those, (i.e.) 

sitting quietly. What is there to understand 

(further) in that regard?' 'Why?' The answer is: 

4.17 For there is something to be known even about 

action, and something to be known about 

prohibited action; and something has to be known 

about inaction. The true nature of action is 

inscrutable. 



4.17 Hi, for; there is something boddhavyam, to be 

known; api, even; karmanah, about action enjoined 

by the scriptures; and there is certainly something 

to be known vikarmanah, about prohibited action; 

so, also, there is something to be known 

akarmanah, about inaction, about sitting quietly. 

171

(The words 'there is' are to be supplied in all the 

three cases.) Because gatih, the true nature, i.e. the 

essential nature; karmanah, of action-implying 

karma etc., viz action, prohibited action and 

inaction; is gahana, inscrutable, hard to 

understand. 'What, again, is the essential nature of 

action etc. which has to be understood, and about 

which it was promised, "I shall tell you..." (16)?' 

This is being stated: 

4.18 He who finds inaction in action, and action in 

inaction, he is the wise one [Possessed of the 

knowledge of Brahman] among men; he is engaged 

in yoga and is a performer of all actions! 



4.18 Since engagement and non-engagement (in 

action) depend on an agent, therefore, yah, he who; 

pasyet, ie. pasyati, finds; akarma, inaction, absence 

of action; karmani, in action-karma means 

whatever is done, action in general; in tha action-; 

and yah, who; finds karma, action; akarmani, in 

inaction, in the absence of action; sah, he; is 

buddhiman, a wise one; manusyesu, among men. 

All dealings involving an act, accessories, etc. exist 

172

certainly on the plane of ignorance, [Both 

engagement and non-engagement presuppose 

agentship and an act of some kind. This, however, 

holds good on the plane of ignorance, but not on 

that of Self-realization.] only so long as one has not 

attained to the Reality. He is a yogi, yuktah, 

engaged in yoga; and a krtsna-karma-krt, 

performer of all actions. One who discriminates 

between action and actions. One who discriminates 

between action and inaction is praised thus. 

Objection: Well, what is meant by this 

contradictory statement, 'He who finds inaction in 

action', and 'action in inaction'? For action cannot 

become inaction, nor inaction action. That being so, 

how can a witness have (such) an incongruous 

perception? Vedantin: Is it not that [Ast. reads na 

in place of nanu.-Tr.] to an ordinary foolsih 

observer, that which is reality is inaction appears 

as action, and similarly, action itself as inaction? 

That being so, in order to show things as they are 

the Lord says, 'He who finds inaction in action', etc. 

Therefore there is no incongruity. Besides, the 

qualifications such as 'intelligent' etc. (thus) 

become logical. And by saying, 'there is something 

to be known', is implied the perception of things as 

they are. Moreover, freedom from evil cannot 

follow from an erroneous perception; whereas it 

173

has been said, 'by knowing which you will become 

free from evil'. Therefore, one account of action 

and inaction being perceived contrarily by the 

creatures, the Lord's utterance, 'he who finds 

inaction in action,' etc. is for dispelling their 

contrary perception. Not that in the empirical 

plane inaction has action as its receptacle, like a 

plum in a bowl! Nor even has action inaction as its 

receptacle, because inaction is a negation of action. 

Therefore, action and inaction are actually 

perceived contrarily by the ordinary persons-like 

seeing water in a mirage, or silver in nacre. 

Objection: Is it not that to every one action is action 

itself? Never is there an exception to this. Vedantin: 

That is not so, becuase when a boat is moving, 

motionless trees on the bank appear to move in the 

opposite direction to a man on the boat; an absence 

of motion is noticed in distant moving things 

which are not near one's eyes. Similarly, here also 

occurs the contrary perceptions, viz seeing action 

in inaction under the idea, 'I am doing', [Ast. omits 

'aham karomi iti, under the idea, "I am doing"'.-Tr.] 

and seeing, inaction in acion,-because of which it is 

said, 'He who finds inaction in action,' etc. in order 

to eliminate them. As such, although this answer 

has been given more than once, still a man 

becomes repeatedly deluded under the influence of 

174

a totally opposite perception. And forgetting the 

truth that has been heard again and again, he 

repeatedly raises false issues and questions! And 

therefore, observing that the subject is difficult to 

understand, the Lord gives His answer again and 

again. The absence of action in the Self-well-known 

from the Vedas, Smrtis and logic, as stated in, '(It is 

said that) This is unmanifest; This is inconceivable' 

(2.25), 'Never is this One born, and never does It 

die' (2.20; Ka. 1.2.18), etc.-has been and will be 

spoken of. The contrary perception of action in that 

actionless Self, i.e. in inaction, is very deep-rooted, 

owing to which 'even the intelligent are 

confounded as to what is action and what is 

inaction.' And as a consequence of the 

superimposition of aciton pertaining to the body 

etc. on the Self, there arises such ideas as, 'I am an 

agent; this is my action; its result is to be enjoyed 

by me.' Similarly, with the idea, 'I shall remain 

quiet, whereby I shall be free from exertion, free 

from activity, and happy', and superimposing on 

the Self the cessation of activities pertaining to the 

body and organs and the resulting happiness, a 

man imagines, 'I shall not do anything; I shall sit 

quietly and happily.' That being so, the Lord says, 

'he who finds inaction in action,' etc. with a view to 

removing this contrary understanding of man. And 

175

here in this world, though action belonging to the 

body and organs continues to be action, still it is 

superimposed by everyone on the acitonless, 

unchanging Self, as a result of which even a 

learned person things, 'I act.' Therefore, in action 

(karmani), which is universally considered by all 

people to be inherent in the Self, like the perception 

of motion in the (stationary) trees on the bank of a 

river-(in that action) he who contrariwise finds the 

fact of inaction, like perceiving absence of motion 

in those trees-. And, in inaction (akarmani) in the 

cessation of the activities pertaining to the body 

and organs and ascribed to the Self in the same 

way that actions are ascribed-, in that action, he 

who sees action because of egoism being implicit in 

the idea, 'I am happily seated quietly, without 

doing anything'-; he who knows thus the 

distinction between action and inaction, is wise, is 

learned among men; he is engaged in yoga, he is a 

yogi, and a performer of all actions. And he, freed 

from evil, attains fulfilment. This is the meaning. 

This verse is interpreted by some in another way. 

How? (Thus:) 'Since the daily obligatory duties 

(nityakarmas) certainly have no results when 

performed as a dedication to God, therefore, in a 

secondary sense, they are said to be inaction. 

Again, the non-performance of these (nitya- 

176

karmas) is inaction; since this produces an evil 

result, therefore it is called action, verily in a 

figurative sense. That being so, he who sees 

inaction in the daily obligatory duties (nityakarmas) 

owing to the obsence of their results-in the 

same way as a cow that does not yield milk is said 

to be not a cow, though in reality it is so-so also, in 

the non-performance of the daily obligatory duties, 

i.e. in inaction, he who sees action since that yields 

results such as hell etc...' This explanation is not 

logical, because freedom from evil as a result of 

such knowledge is unreasonable, and the utterance 

of the Lord in the sentence, '...by knowing which 

you will become freed from evil', will be 

contradicted. How? Even if it be that liberation 

from evil follows from the performance of nityakarmas, 

it cannot, however, follow from the 

knowledge of the absence of their results. For it has 

not been enjoined (anywhere) that knowledge of 

the nityakarmas (themselves), leads to the result of 

freedom from evil. Nor has this been stated here by 

the Lord Himself. Hereby is refuted the 'seeing of 

action in inaction' [As explained by others.-Tr.], for 

(according to the opponent) 'seeing of action in 

inaction' has not been enjoined here [Here, in the 

present verse.] as a duty, but (what has been 

enjoined is) merely that performance of the 

177

nityakarmas is obligatory. Moreover, no result can 

accrue from the knowledge that evil arises from 

non-performance of nityakramas. Nor even has 

non-performance of nityakarmas. been enjoined as 

something that should be known. Besides, such 

results as freedom from evil, wisdom, engagement 

in yoga, and being a performer of all actions cannot 

reasonably follow from a false perception of action 

as inaction. Nor is this a eulogy of false perception. 

[The stated results accrue from correct knowledge, 

not from false perception; and correct knowledge 

alone is praise-worthy.] Indeed, false perception is 

itself an abvious form of evil! How can it bring 

about liberation from another evil? Surely, 

darkness does not become the remover of 

darkness! Opponent: Well, the seeing of inaction in 

action, or the seeing of action in inaction-that is not 

a false perception. Vadantin: What then? 

Opponent: It is a figurative statement based on the 

existence or the non-existence of results. Vedantin: 

Not so, because there is no such scriptural 

statement that something results from knowing 

action as inaction and inaction as action, even in a 

figurative sense. Besides, nothing particular is 

gained by rejecting what is heard of (in the 

scriptures) and imagining something that is not. 

Further, it was possible (for the Lord) to express in 

178

His own words that there is no result from the 

nityakarmas, and that by their non-performance 

one would have to go to hell. Under such 

circumstances, what was the need of the 

ambiguous statement, 'He who sees inaction in 

action,' etc., which is misleading to others? This 

being the case, such an explanation by anyone will 

be clearly tantamount to imagining that statement 

of the Lord as meant for deluding people. 

Moreover, this subject-matter (performance of 

nityakarmas) is not something to be protected with 

mystifying words. It is not even logical to say that 

the subject-matter will become easy for 

comprehension if it is stated again and again 

through different words. For, the subject-matter 

that was stated more clearly in, 'Your right is for 

action alone' (2.47), does not need any repetition. 

And everwhere it is said that whatever is good and 

ought to be practised deserves to be understood; 

anything purposeloss does not deserve to be 

known. Besides, neither is false knowledge worth 

acquiring nor is the semblance of an object 

presented by it worth knowing. Nor even can any 

evil, which is an entity, arise from the nonperformance 

of nityakarmas, which is a non-entity, 

for there is the statement, 'Of the unreal there is no 

being' (2.16), and (in the Upanisad) it has been 

179

pointed out, 'How can existence originate from 

nonexistence?' (Ch. 4.2.2). Since emergence of the 

existent from the nonexistent has been denied, 

therefore anyone's assertion that the existent 

originates from the nonexistent will amount to 

saying that a non-entity becomes an entity, and an 

entity becomes a non-entity! And that is not 

rational because it runs counter to all the means of 

valid knowledge. Further, the scriptures cannot 

enjoin fruitless actions, they being naturally 

painful; and it is illogical that what is painful 

should be done intentionally. Also, if it is admitted 

that falling into hell results from their nonperformance 

(i.e. of the nityakarmas), then that too 

is surely a source of evil. In either case, whether 

one undertakes them or not, the scriptures will be 

imagined to be useless. And there will be a 

contradiction with your own standpoint when, 

after holding that the nityakarmas are fruitless, you 

assert that they lead to Liberation. Therefore, the 

meaning of 'He who finds inaction in action,' etc. is 

just what stands out literally. And the verse has 

been explained by us accordingly. The aforesaid 

perception of 'inaction in action,' etc. is being 

praised: 

180

4.19 The wise call him learned whose actions are all 

devoid of desires and their thougts, [Kamasankalpa 

is variously translated as 'desires and 

purposes', 'plans and desires for results', 

'hankering for desires', etc. But Sankarcarya shows 

sankalpa as the cause of kama. -Tr.] and whose 

actions have been burnt away by the fire of 

wisdom. 



4.19 Budhah, the wise, the knowers of Brahman; 

ahuh, call; tam, him; panditam, learned, in the real 

sense; yasya, whose, of the one who perceives as 

stated above; samarambhah, actions-whatever are 

undertaken; are sarve, all; kama-sankalpa-varjitah, 

devoid of desires and the thoughts which are their 

(desires') causes (see 2.62)-i.e., (those actions) are 

performed as mere movements, without any selfish 

purpose: if they are performed by one (already) 

engaged in actions, then they are for preventing 

people from going astray, and if they are done by 

one who has withdrawn from actions, then they 

are merely for the maintenance of the body-; and 

jnanagni-dagdha-karmanam, whose actions have 

been burnt away by the fire of wisdom. Finding 

181

inaction etc. in action etc. is jnana, wisdom; that 

itself is agnih, fire. He whose actions, karma, 

described as good and bad, have been dagdhani, 

burnt away by that fire of wisdom, is jnana-agnidagdha-karma. 

However, one who is a perceiver of 

'inaction' etc. [Perceiver of inaction etc.: He who 

knows the truth about action and inaction as 

explained before.-Tr.] is free from actions owing to 

the very fact of his seeing 'inaction' etc. He is a 

monk, who acts merely for the purpose of 

maintaining the body. Being so, he does not engage 

in actions although he might have done so before 

the dawn of discrimination. He again who, having 

been engaged in actions under the influence of past 

tendencies, later on becomes endowed with the 

fullest Self-knowledge, he surely renounces (all) 

[Ast. adds this word sarva, all.-Tr.] actions along 

with their accessories as he does nnot find any 

purpose in activity. For some reason, if it becomes 

impossible to renounce actions and he, for the sake 

of preventing people from going astray, even 

remains engaged as before in actions-without 

attachment to those actions and their results 

because of the absence of any selfish purpose-, still 

he surely does nothing at all! His actions verily 

become 'inaction' because of having been burnt 

182

away by the fire of wisdom. By way of pointing 

out this idea, the Lord says: 

4.20 Having given up attachment to the results of 

action, he who is ever-contented, dependent on 

nothing, he really does not do anything even 

though engaged in action. 



4.20 With the help of the above-mentioned 

wisdom, tyaktva, having given up the idea of 

agentship; and phala-asangam, attachment to the 

results of action; he who is nitya-trptah, evertrptah, 

ever-contented, i.e. has no hankering for 

objects; and nirasrayah, dependent on nothing-. 

Asraya means that on which a person leans, 

desiring to achieve some human goal. The idea is 

that he is dependent of any support which may be 

a means of attaining some coveted seen or unseen 

result. In reality, actions done by a man of 

Knowledge are certainly inactions, since he is 

endowed with the realization of the actionless Self. 

Actions together with their accessories must be 

relinquished by one who has become thus, because 

they have no end to serve. This being so, api, even 

183

though; he remains abhi-pravrttah, engaged as 

before; karmani, in actions-getting out of those 

(actions) being impossible-, either with the 

intention of preventing people from going astray 

or with a view to avoiding the censure of the wise 

people; sah, he; eva, really; na karoti, does not do; 

kincit, anything, because he is endued with the 

realization of the actionless Self. [From the 

subjective standpoint of the enlightened there are 

no actions, but ordinary people mistakenly think 

them to be actions, which in reality are a mere 

semblance of it.] On the other hand, one who is the 

opposite of the above-mentioned one, (and) in 

whom, even before undertaking works, has 

dawned the realization of his identity with 

Brahman, the all-pervasive, inmost, actionless Self; 

who,being bereft of solicitation for desirable objects 

seen or unseen, has renounced actions along with 

their accessories, by virtue of seeing no purpose to 

be served by undertaking actions meant to secure 

some seen or unseen result, and makes effort only 

for the maintenance of the body, he, the monk 

steadfast in Knowledge, becomes free. Hence, in 

order to express this idea the Lord says: 

4.21 One who is without solicitation, who has the 

mind and organs under control, (and) is totally 

184

without possessions, he incurs no sin by 

performing actions merely for the (maintenance of 

the) body. 



4.21 Nirasih, one who is without solicitation-one 

from whom asisah [Asih is a kind of desire that can 

be classed under prayer. (Some translate it as 

desire, hope.-Tr.)], solicitations, have departed; 

yata-citta-atma, who has the mind and organs 

under control-one by whom have been controlled 

(yatau) both the internal organ (citta) and the 

external aggregate of body and organs (atma); 

(and) is tyakta-sarva-parigrahah, [ Parigraha: 

receiving, accepting, possessions, belongings.- 

V.S.A] totally without possessions- one by whom 

have been renounced (tyaktah) all (sarvah) 

possessions (parigrahah); na apnoti, he does not 

incur; kilbisam, sin, in the form of evil as also 

rigtheousness-to one aspiring for Liberation, even 

righteousness is surely an evil because it brings 

bondage-; [Here Ast. adds tasmat tabhyam mukto 

bhavati samsarat mukto bhavati ityarthah, 

therefore, he becomes free from both of them, i.e. 

he becomes liberated from transmigration.-Tr.] 

185

kurvan, by performing; karma, actions; kevalam, 

merely; sariram, for the purpose of maintaining the 

body-without the idea of agenship even with 

regard to these (actions). Further, in the expression, 

'kevalam sariram karma', do the words sariram 

karma mean 'actions done by the body' or 'actions 

merely for the purpose of maintaining the body? 

Again, what does it matter if by (the words) 

sariram karma is meant 'actions done by the body' 

or 'actions merely for the purpose of maintaning 

the body? The answer is: If by sariram karma is 

meant actions done by the body, then it will 

amount to a contradiction [Contradiction of the 

scriptures.] when the Lord says, 'one does not 

incur sin by doing with his body any action meant 

for seen or unseen purposes, even though it be 

prohibited.' Even if the Lord were to say that 'one 

does not incur sin by doing with his body some 

scripturally sanctioned action intended to secure a 

seen or an unseen end', then there arises the 

contingency of His denying something (some evil) 

that has not come into being! (Further,) from the 

specification, sariram karma kurvan (by doing 

actions with the body), and from the use of the 

word kevala (only), it will amount to saying that 

one incurs sin by performing actions, called 

righteous and unrighteous, which can be 

186

accomplished with the mind and speech and which 

come within the purview of injunction and 

prohibition. Even there, the statement that one 

incurs sin by performing enjoined actions through 

the mind and speech will involve a contradiction; 

even in the case of doing what is prohibited, it will 

amount to a mere purposeless restatement of a 

known fact. On the other hand, when the sense 

conveyed by sariram karma is taken as acctions 

merely for the purpose of maintaining the body, 

then the implication will be that he does not do any 

other work as can be accomplished physically, 

orally, or mentally, which are known from 

injunctions and prohibitions (of the scriptures) and 

which have in view seen or unseen results; while 

he appears to people to be working with those very 

body (speech) etc. merely for the purpose of 

maintaining the body, yet he does not incur sin by 

merely making movements of the body etc., 

because from the use of the word kevala, (merely) 

it follows that he is devoid of the sense of 

agentship implicit in the idea, 'I do.' Since there is 

no possibility of a person who has reached such a 

state incurring evil as suggest by the word sin, 

therefore he does not become subject to the evil of 

transmigration. That is to say, he certainly becomes 

free without any obstacle since he has all his 

187

actions burnt away by the fire of wisdom. This 

verse is only a reiteration of the result of full 

illumination stated earlier. It becomes faultless by 

accepting the interpretation of sariram karma thus. 

In the case of the monk who has renounced all 

possessions, since owning food etc. meant for the 

bare sustenance of the body is absent, therefore it 

becomes imperative to beg for alms etc. for the 

upkeep of the body. Under this circumstance, by 

way of pointing out the means of obtaining food 

etc. for the maintenance of the body of a monk as 

permitted by the text, 'What comes unasked for, 

without forethought and spontaneously...' 

[Unasked for: what comes before the monk gets 

ready for going out for alms; without forethought: 

alms that are not given with abuses, and have not 

fallen on the ground, but collected from five or 

seven houses without any plan; spontaneously: 

alms brought to one spontaneously by devoted 

people.] (Bo. Sm. 21. 8. 12) etc., the Lord says: 

4.22 Remaining satisfied with what comes unasked 

for, having transcended the dualities, being free 

from spite, and equipoised under success and 

failure, he is not bound even by performing 

actions. 

188



4.22 Yadrccha-labha-santustah, remaining satisfied 

with what comes unasked for-yadrccha-labha 

means coming to possess something without 

having prayed for it; feeling contented with that-. 

Dvandva-atitah,having transcended the dualitiesone 

is said to be beyond dualities when his mind is 

not distressed even when afflicted by such 

opposites as heat and cold, etc.-. Vimatsarah, being 

free from spite, from the idea of enmity; and 

samah, equipoised; siddhau ca asiddhau, is success 

and failure, with regard to things that come 

unasked for-. The monk who is such, who is 

equipoised, not delighted or sorrowful in getting 

or not getting food etc. for the sustenance of the 

body, who sees inaction etc. in action etc., who is 

ever poised in the realization of the Self as It is, 

who, with regard to the activities accomplished by 

the body etc. in the course of going about for alms 

etc. for the bare maintenance of the body, is ever 

clearly conscious of the fact, 'I certainly do not 

anything; the organs act on the objects of the 

organs' (see 5.8; 3.28), he, realizing the absence of 

agentship in the Self, certainly does not do any 

actions like going about for alms etc. But when, 

189

abserving similarly with common human 

behaviour, agentship is attributed to him by 

ordinary poeple, then he (apparently) becomes an 

agent with regard to such actions as moving about 

for alms etc. However, from the standpoint of his 

own realization which has arisen from the valid 

means of knowledge presented in the scriptures, he 

is surely not an agent. He, to whom is thus 

ascribed agentship by others, na nibadhyate, is not 

bound; api, even; krtva, by performing such 

actions as moving about for alms merely for the 

maintenance of the body, because action which is a 

source of bondage has been burnt away along with 

its cause by the fire of wisdom. Thus, this is only a 

restatement of what has been said earilier. When a 

person who has already started works becomes 

endowed with the realization of the identity of the 

Self with the actionless Brahman, then it follows 

that in the case of that man, who has experienced 

the absence of agentship, actions and purposes in 

the Self, actions become relinquished. But if this 

becomes impossible for some reason and he 

continues to be engaged in those acitons as before, 

still he certainly does not do anything. This 

absence of action has been shown in the verse, 

'Having given up attachment to the results of 

190

action...' (20). Of that very person with regard to 

whom has been shown the absence of aciton- 

4.23 Of the liberated person who has got rid of 

attachment, whose mind is fixed in Knowledge, 

actions undertaken for a sacrifice get totally 

destroyed. 



4.23 Muktasya, of the liberated person who has 

become relieved of such bondages as righteousness 

and unrighteousness, etc.; gatasangasya, who has 

got rid of attachment, who has become detached 

from everything; jnana-avasthita-cetasah, whose 

mind is fixed in Knowledge only; his karma, 

actions; acaratah, undertaken; yajnaya, for a 

sacrifice, to accomplish a sacrifice [A.G. takes yajna 

to mean Visnu. So, yajnaya will mean 'for Visnu'. 

Sankaracarya also interprets this word similarly in 

3.9.-Tr.]; praviliyate, gets destroyed; samagram, 

totally-saha (together) agrena (with its 

consequence, result). This is the meaning. For what 

reason, again, does an action that is underway get 

destroyed totally without producing its result? 

This is being answered: Because, 

191

4.24 The ladle is Brahman [Some translate as 

'Brahman is the ladle...,' etc.-Tr.], the oblations is 

Brahman, the offering is poured by Brahman in the 

fire of Brahman. Brahman alone is to be reached by 

him who has concentration on Brahman as the 

objective [As an object to be known and attained. 

(Some translate brahma-karma-samadhina as, 'by 

him who sees Brahman in action'.) 



4.24 Brahma-arpanam, the ladle is Brahman: The 

knower of Brahman perceives the instrument with 

which he offers oblation in the fire as Brahman 

Itself. He perceives it as not existing separately 

from the Self, as one sees the non-existence of 

silver in nacre. In this sense it is that Brahman Itself 

is the ladle-just as what appears as silver is only 

narcre. (The two words brahma and arpanam are 

not parts of a compound word, samasa.) The 

meaning is that, to a knower of Brahman, what is 

perceived in the world as ladle is Brahman Itself. 

Similarly, brahma-havih, the oblations is Brahman: 

To him, what is seen as oblations is nothing but 

Brahman. In the same way, brahma-agnau, (-this is 

192

a compound word-) in the fire of Brahman: The fire 

into which oblation is hutam, poured; brahmana, 

by Brahman, by the agent, is Brahman Itself. The 

meaning is that Brahman Itself is the agent (of the 

offering). That he makes the offering-the act of 

offering-, that is also Brahman. And the result that 

is gantavyam, to be reached by him; that also is 

brahma eva, surely Brahman. Brahma-karmasamadhina, 

by him who has concentration on 

Brahman as the objective: Brahman Itself is the 

objective (karma); he who has concentration 

(samadhi) on That is brahma-karma-samdhih. The 

goal to be reached by him is Brahman alone. Thus, 

even the action undertaken by one who desires to 

prevent mankind from going astray is in reality 

inaction, for it has been sublated by the realization 

of Brahman. This being so, in the case of the monk 

from whom aciton has dropped off, who has 

renounced all activity, viewing his Knowledge as a 

(kind of) sacrifice, too, becomes all the more 

justifiable from the point of view of praising full 

realization. That is, whatever is well known as 

ladle etc. in the context of a sacrifice, all that, in the 

context of the Self, is Brahman Itself to one who has 

realized the supreme Truth. If not so, then, since all 

in Brahman, it would have been uselesss to 

specifically mention ladle etc. as Brahman. 

193

Therefore, all actions cease to exist for the man of 

realization who knows that Brahman Itself is all 

this. And this follows also from the absence (in 

him) of the idea of accessories. [See note on p.211.- 

Tr.] For the act called 'sacarifice' is not seen to exist 

without being in association with the idea of 

accessories. All such acts as Agnihotra etc. are 

associated with the ideas of such accessories as 

making an offering etc. to the particular gods who 

are revealed in the scriptures, and with the idea of 

agentship as also desire for results. But they are not 

found bereft of the ideas of such distinctions as 

exist among action, accessories and results, or 

unassociated with the ideas of agentship hankering 

for results. This (apparent) (activity of the man of 

Knowledge), however, stands dissociated from the 

ideas of differences among the accessories like 

ladle etc., actions and results, which get destroyed 

by the Knowledge of Brahman. Hence, it is inaction 

to be sure. And thus has it been shown in, 'He who 

finds inaction in action' (18), 'he really does not do 

anything even though engaged in action' (20), 'the 

organs act on the objects of the organs' (3.28), 

'Remaining absorbed in the Self, the knower of 

Reality should think, "I certainly do not do 

anything"' (5.8), etc. While pointing out thus, the 

Lord demolishes in various places the ideas of 

194

differences among actions, accessories and results. 

And it is also seen in the case of rites such as 

Agnihotra undertaken for results (kamya), that the 

Agnihotra etc. cease to be (kamya) rites undertaken 

for selfish motives when the desire for their results 

is destroyed. Similarly, it is seen that actions done 

intentionally and unintentionally yeild different 

results. So, here as well, in the case of one who has 

his ideas of distinctions among accessories like 

ladle etc., actions and results eliminated by the 

knowledge of Brahman, even activites which are 

merely external movements amount to inaction. 

Hence it was said, 'gets totally destroyed.' Here 

some say: That which is Brahman is the ladle etc. It 

is surely Brahman Itself which exists in the five 

forms [Asscessories that can be indicated by the 

five grammatical case-ending, viz Nominative, 

Objective, Instrumental, Dative and Locative. (As 

for instance, the sacrificer, oblation, ladle, 

sacrificial fire, and Brahman.-Tr.) of accessories 

such as the ladle etc. and it is Itself which 

undertakes actions. There the ideas of ladle etc. are 

not eradicated, but the idea of Brahman is 

attributed to the ladle etc. as one does the ideas of 

Visnu etc. to images etc., or as one does the idea of 

Brahman ot name etc. Reply: True, this could have 

been so as well if the context were not meant for 

195

the praise of jnanayajna (Knowledge considered as 

a sacrifice). Here, however, after presenting full 

realization as expressed by the word jnana-yajna, 

and the varieties of rites as referred to by the word 

yajna (sacrifice), Knowledge has been praised by 

the Lord in, 'Jnana-yajna (Knowledge considered 

as a sacrifice) is greater than sacrifices requiring 

materials' (33). And in the present context, this 

statement, 'the ladle is Brahman' etc., is capable of 

presenting Knowledge as a sacrifice; otherwise, 

since Brahman is everything, it will be purposeless 

to speak specially only of ladle etc. as Brahman. 

But those who maintain that one has to 

superimpose the idea of Brahman on the ladle etc., 

like superimposing the idea of Visnu and others on 

images etc. and of Brahman on name etc., for them 

the knowledge of Brahma stated (in the verse) 

cannot be the intended subject-matter dealt with 

here, because according to them ladle etc. are the 

(primary) objects of knowledge (in the context of 

the present verse). Besides, knowledge in the form 

of superimposition of an idea cannot lead to 

Liberation as its result; and what is said here is, 

'Brahman alone in to be realized by him'. Also, it is 

inconsistent to maintain that the result of 

Liberation can be achieved without full realization. 

And it goes against the context-the context being of 

196

full realization. This is supported by the fact that 

(the subject of ) full realization is introduced in the 

verse, 'He who finds inaction in action,' and at the 

end (of this chapter) the conclusion pertains to that 

very subject-matter. The chapter comes to a close 

by eulozing full realization itself in, 'Jnana-yajna 

(Knowledge considered as a sacrifice) is greater 

than sacrifices requiring materials', 'Achieving 

Knowledge, one...attains supreme Peace,' (39) etc. 

That being so, it is unjustifiable to suddenly say out 

of context that one has to superimpose the idea of 

Brahman on the ladle etc. like the superimposition 

of the idea of Visnu on images. Therefore this verse 

bears the meaing just as it has been already 

explained. As to that, after having presented 

Knowledge as a sacrifice, other sacrifices also are 

being mentioned now in, the verses beginning 

with, '(Other yogis undertake) sacrifice to gods 

alone,' etc., for eulogizing that Knowledge: 

4.25 Other yogis undertake sacrifice to gods alone, 

Others offer the Self, as a sacrifice by the Self itself, 

in the fire of Brahman. 



197

4.25 Apare, other; yoginah, yogis, ritualists; pariupasate, 

undertake; yajnam, sacrifice; daivam, to 

gods; eva, alone. A sacrifice by which the gods are 

adored is daiva-yajna; they perform only that. This 

is the meaning. Brahma-agnau, in the fire of 

Brahman: By the word brahman is meant That 

which is referred to in such sentences as, 'Brahman 

is Truth, knowledge and infinite' (Tai. 2.1), 

'Knowledge, Bliss, Brahman' (Br. 3.9.28), 'the 

Brahman that is immediate and direct-the self that 

is within all' (Br.3.4.1), which is devoid of all 

worldly characteristiscs like hunger etc. and which 

is beyond all particular qualifications-as stated in, 

'Not this, not this' (Br.4.4.22). That which is 

Brahman is the fire. [Brahman is called fire 

because, as reflected in wisdom, It burns away 

everything, i.e. ignorance, or because everything 

merges into It during dissolution (pralaya).] And it 

is spoken of as Brahmagni with a view to referring 

to It as that into which the offering is made. In that 

fire of Brahman, apare, others, other knowers of 

Brahman; upa-juhvati, offer; yajnam, the Self, 

which is referred to by the word yajna (sacrifice), it, 

having, been presented as a synonym of the Self;that 

Self, which is a sacrifice, which is reality is 

verily the supreme Brahman, which is associated 

with such limiting adjuncts as the intellect etc., 

198

which is associated with all the qualities of the 

limiting adjuncts superimposed on it, and which is 

the oblation, (they offer) yajnena, by the Self itself 

as described above. The offering (of the Self) in that 

(Brahman) is nothing but the realization of that Self 

which is assoicated with the limiting adjuncts to be 

the supreme Brahman which is free from adjuncts. 

The monks, steadfast in the realization of the 

identity of Brahman and the Self, make that 

offering. This is the meaning. Beginning with, 'The 

ladle is Brahman' etc., this sacrifice characterized as 

full realization is being included among such 

sacrifices as daiva-yajna etc. with a view to 

eulogizing it in the verses beginning with, 'O 

destroyer of enemies, jnana-yajna is greater than 

the sacrifices involving (sacrificial) materials'. 

4.26 Others offer the organs, viz ear etc., in the fires 

of self-control. Others offer the objects, viz sound 

etc., in the fires of the organs. 



4.26 Anye, others, other yogis; juhvati, offer; 

indriyani, the organs; viz srotradini, car etc.; 

samyama-agnisu, in the fires of self-control. The 

199

plural (in fires) is used because self-control is 

possible in respect of each of the organs. Selfcontrol 

itself is the fire. In that they make the 

offering, i.e. they practise control of the organs. 

anye, others; juhvati, offer; visayan, the objects; 

sabdadin, viz sound etc.; indriyagnisu, in the fires 

of the organs. The organs themselves are the fires. 

They make offerings in those fires with the organs 

of hearing etc. They consider the perception of 

objects not prohibited by the scriputures to be a 

sacrifice. 

4.27 Others offer all the activities of the organs and 

the activities of the vital force into the fire of the 

yoga of sel-control which has been lighted by 

Knowledge. 



4.27 Further, apare, others; juhvati, offer, i.e. 

merge; sarvani, all; indriya-karmani, the activities 

of the organs; and also the prana-karmani, 

activities of the vital force- prana means the air in 

the body; they offer its activities such as 

contraction, expansion, etc; atma-samyama yogaagnau, 

into the fire of the yoga of self-control- 

200

withdrawal (samyama) [Samyama consists of 

concentration, meditation, and Self-absorption. The 

idea conveyed by the verse is that by stopping all 

activities, they concentrate the mind on the Self.] 

into the Self (atma) is self-control (atma-samyama); 

that itself is the fire of yoga (yoga-agni); (they 

offer) into that fire; jnana-dipite, which has been 

lighted by Knowledge, made to blaze up by 

discriminating knowledge, as if lighted up by oil. 

4.28 Similarly, others are performers of sacrifices 

through wealth, through austerity, through yoga, 

and through study and knowledge; others are 

ascetics with severe vows. 



4.28 Tatha, similarly; apare, others; are dravyayajnah, 

perfomers of sacrifices through wealththose 

sacrificers who spend wealth (dravya) in 

holy places under the idea of performing sacrifices; 

tapo-yajnah, performers of sacrifices through 

austerity, men of austerity, to whom austerity is a 

sacrifice; [This is according to Ast.-Tr.] yogayajnah, 

performers of sacrifice through yoga-those to 

whom the yoga consisting in the control of the vital 

201

forces, withdrawal of the organs, etc., is a sacrifice; 

and svadhyaya-jnana-yajnah, performers of 

sacrifices through study and knowledge. 

Sacrificers through study are those to whom the 

study of Rg-veda etc. accroding to rules is a 

sacrifice. And sacrificers through knowledge are 

those to whom proper understanding of the 

meaing of the scriptures is a sacrifice. Others are 

yatayah, ascetics, who are deligent; samsita-vratah, 

in following severe vows. Those whose vows 

(vratah) have been fully sharpened (samsita), made 

very rigid, are samsita-vratah. [Six kinds of 

sacrifices have been enumerated in this verse.] 

Further, 

4.29 Constantly practising control of the vital forces 

by stopping the movements of the outgoing and 

the incoming breaths, some offer as a sacrifice the 

outgoing breath in the incoming breath; while still 

others, the incoming breath in the outgoing breath. 



4.29 Pranayama-parayanah, constantly practising 

control of the vital forces-i.e. they practise a form of 

pranayama called Kumbhaka (stopping the breath 

202

either inside or outside) ['Three sorts of motion of 

Pranayama (control of the vital forces) are, one by 

which we draw the breath in, another by which we 

throw it out, and the third action is when the 

breath is held in the lungs or stopped from 

entering the lungs.'-C.W., Vol.I, 1962, p. 267. Thus, 

there are two kinds of Kumbhaka-internal and 

external.]-; prana-apana-gati ruddhva, by stopping 

the movements of the outgoing and the incoming 

breaths-the outgoing of breath (exhalation) 

through the mouth and the nostrils is the 

movement of the Prana; as opposed to that, the 

movement of Apana is the going down (of breath) 

(inhalation); these constitute the prana-apana-gati, 

movements of Prana and Apana; by stopping 

these; some juhvati, offer as a sacrifice; pranam, the 

outgoing breath, which is the function of Prana; 

apane, in the incoming breath, which is the 

function of Apana-i.e. they practised a form of 

pranayama called Puraka ('filling in'); while tatha 

apare, still others; offer apanam, the incoming 

breath; prane, in the outgoing breath, i.e. they 

practise a form of pranayama called Recaka 

('emptying out'). [Constantly practising control of 

the vital, forces, they perform Kumbhaka after 

Recaka and Puraka.] 

203

4.30 Others, having their food regulated, offer the 

vital forces in the vital forces. All of them are 

knowers of the sacrifice and have their sins 

destroyed by sacrifice. 



4.30 Besides, apare, others; niyata-aharah, having 

their food regulated; juhvati, offer; pranan, the 

vital forces, the different kinds of vital forces; 

pranesu, in the vital forces themselves. Whichever 

function of the vital forces is brought under 

control, in it they offer the other functions. These 

latter become, as it were, merged in the former. 

Sarve api, all; of ete, them; yajna-vidah, are 

knowers of the sacrifice; and yajna-ksapitakamasah, 

have their sins destroyed by the 

sacrifices as mentioned above. After accomplishing 

the above-mentioned sacrifices, 

4.31 Those who partake of the nectar left over after 

a sacrifice, reach the eternal Brahman. This world 

ceases to exist for one who does not perform 

204

sacrifices. What to speak of the other (world), O 

best among the Kurus (Arjuna)! 



4.31 Yajna-sista-amrta-bhujah, those who partake 

of the nectar left over after a sacrifice, i.e. those 

who, after performing the sacrifices described 

above, eat, during the leisure after the sacrifice, the 

food called nectar, as prescribed by the injunctions; 

yanti, reach; sanatanam brahma, the eternal 

Brahman. For the sake of consistency (with the 

Upanisads) it is understood that if they (the 

sacrificers) are seekers of liberation, (then they 

reach Brahman) in due course of time. [The 

Upanisads describe the different stages through 

which those who do good deeds and practise 

meditation have to pass before reaching the 

qualified Brahman after death. For liberation there 

is need also of purification of the heart, Thus, they 

reach Brahman by stages, and not immediately 

after death. (See Ch. 8.5 and subsequent portion; 

also, Br. 4.3.35 to 4.4.25, etc.)] Even ayam lokah, 

this world, common to all beings; na asti, ceases to 

exist; ayajnasya, for one who does not perform 

sacrifices, for him who does not have to his credit 

205

even a single one of the above sacrifices. Kutah 

anyah, what to speak of the other world which can 

be achieved through special disciplines; 

kurusattama, O best among the Kurus! 

4.32 Thus, various kinds of sacrifices lie spread at 

the mouth of the Vedas. Know them all to be born 

of action. Knowing thus, you will become 

liberated. 



4.32 Evam, thus; bahu-vidha yajnah, various kinds 

of sacrifices as described; vitatah, lie spread; 

mukhe, at the mouth, at the door; brahmanah, of 

the Vedas. Those which are known through the 

Vedas- as for instance, 'We offer the vital force into 

speech', etc.-are said to be vitatah, spread, 

elaborated; mukhe, at the mouth; brahmanah, of 

the Vedas. Viddhi, know; tan, them; sarvan, all; to 

be karmajan, born of action, accoplished through 

the activities of body, speech and mind, but not 

born of the Self. For the Self is actionless. Hence, 

jnatva, knowing; evam, thus; vimoksyase, you will 

become liberated from evil. By knowing thus- 

'These are not my actions; I am actionless and 

206

detached'-You will be freed from worldly bondage 

as a result of this full enlightenment. This is the 

purport. Through the verse beginning with, 'The 

ladle is Brahman' etc., complete Illumination has 

been represented as a sacrifice. And sacrifices of 

various kinds have been taught. With the help of 

[Some translate this as: As compared with...-Tr.] 

those (sacrifices) that are meant for accomplishing 

desireable human ends, Knowledge (considered as 

a sacrifice) is being extolled: How? 

4.33 O destroyer of enemies, Knowledge 

considered as a sacrifice is greater than sacrifices 

requiring materials. O son of Prtha, all actions in 

their totality culminate in Knowledge. 



4.33 O destroyer of enemies, jnana-yajnah, 

Knowledge considered as a sacrifice; is sreyan, 

greater; dravyamayat yajnat, than sacrifices 

requiring materials [Including study of the Vedas, 

etc. also.] For, a sacrifice performed with materials 

is an originator of results, [Worldly prosperity, 

attaining heaven, etc.], but Knowledge considered 

as a sacrifice is not productive of results. [It only 

207

eveals the state of Liberation that is an achieved 

fact. (According to Advaitism, Liberation consists 

in the removal of ignorance by Illumination. 

Nothing new is produced thereby.-Tr.)]. Hence it is 

greater, more praiseworthy. How? Because, 

sarvam, all; karma-akhilam, actions in their 

totality, without exception; O son of Prtha, 

parisamapyate, culminate, get merged (attain their 

consummation); jnane, in Knowledge, which is a 

means to Liberation and is comparable to 'a flood 

all around' (cf.2.46). This is the idea, which accords 

with the Upanisadic text, 'As when the (face of a 

die) bearing the number 4, called Krta, wins, the 

other inferior (numbers on the die-faces) get 

included in it, so whatever good actions are 

performed by beings, all that gets merged in this 

one (Raikva). (So it happens) to anyone who knows 

what he (Raikva) knew' (Ch. 4.1.4). In that case, by 

what means is this highly estimable Knowledge 

acquired? The answer is being given: 

4.34 Know that through prostration, inquiry and 

service. The wise ones who have realized the Truth 

will impart the Knowledge to you. 



208

4.34 Viddhi, know; tat, that, the process by which It 

is acquired; by approaching teachers pranipatena, 

through prostration, by lying fully streched on the 

ground with face downward, with prolonged 

salutation; pariprasnena, through inquiry, as to 

how bondage and Liberation come, and what are 

Knowledge and ignorance; and sevaya, through 

the service of the guru. (Know it) through these 

and other (disciplines) [Other disciplines such as 

control of the mind, body, etc. Sankaracarya's own 

words in the Commentary are evamadina, after 

which Ast. puts a full stop, and agreeing with this, 

A.G. says that the word viddhi (know) is to be 

connected with evamadina. Hence this translation. 

Alternatively, those words have to be taken with 

prasrayena. Then the meaning will be, 'Being 

pleased with such and other forms of humility...'- 

Tr.]. Being pleased with humility, jnaninah, the 

wise ones, the teachers; tattva-darsinah, who have 

realized the Truth; upadeksyanti, will impart, will 

tell; te, you; jnanam, the Knowledge as described 

above. Although people may be wise, some of 

them are apt to know Truth just as it is, while 

others may not be so. Hence the qualification, 'who 

have realized the Truth'. The considered view of 

the Lord is that Knowledge imparted by those who 

209

have full enlightenment becomes effective, not any 

other. That being so, the next verse also becomes 

appropriate: 

4.35 Knowing which, O Pandava (Arjuna), you will 

not come under delusion again in this way, and 

through which you will see all beings without 

exception in the Self and also in Me. 



4.35 Jnatva, knowing; yat, which-by acquiring 

which Knowledge imparted by them; O Pandava, 

na vasyasi, you will not come under; moham, 

delusion; punah, again; evam, in this way, in the 

way you have come under delusion now. Besides, 

yena, through which Knowledge; draksyasi, you 

will see directly; bhutani, all beings; asesena, 

without exception, counting from Brahma down to 

a clump of grass; atmani, in the Self, in the 

innermost Self, thus-'These beings exist in me' ; and 

atha, also; see that these are mayi. in Me, in 

Vasudeva, the supreme Lord. The purport is, 'You 

will realize the identity of the individual Self and 

God, which is well known in the Upanisads.' 

Moreover, the greatness of this Knowledge is: 

210

4.36 Even if you be the worst sinner among all 

sinners, still you will cross over all the wickedness 

with the raft of Knowledge alone. 



4.36 Api cet asi, even if you be; papa-krt-tamah, the 

worst sinner, extremely sinful; sarvebhyah, among 

all; papebhyah, the sinners (papa, lit. sin, means 

here sinner) ; still santarisyasi, you will cross over; 

sarvam, all; the vrjinam, wickedness, the ocean of 

wickedness, sin; [Ast. reads papa-samudram, 

(ocean of sin) in place of papam.-Tr.] jnana-plavena 

eva, with the raft of Knowledge alone, by using 

Knowledge alone as a float. Here [Here, in the 

scriptures imparting spiritual instructions.], 

righteousness (formal religious observance), too, is 

said to be an evil in the case of one aspiring for 

Liberation. How Knowledge destroys sin is being 

told with the help of an illustration: 

4.37 O Arjuna, as a blazing fire reduces pieces of 

wood to ashes, similarly the fire of Knowledge 

reduces all actions to ashes. 

211



4.37 O Arjuna, yatha, as; a samiddhah, blazing; 

agnih, fire, a well lighted fire; kurute, reduces; 

edhamsi, pieces of wood; bhasmasat, to ashes; 

tatha, similarly; jnanagnih, the fire of Knowledge- 

Knowledge itself being the fire; kurute, reduces; 

bhasmasat, to ashes; sarva-karmani, all actions, i.e. 

it renders them ineffective, for the fire of 

Knowledge itself cannot directly [Knowledge 

destroys ignorance, and thereby the idea of 

agentship is eradicated. This in turn makes actions 

impossible.] burn actions to ashes, like pieces of 

wood. So, the idea implied is that full 

enlightenment is the cuase of making all actions 

impotent. From the force the context [If the body 

were to die just with the dawn of Knowledge, 

imparting of Knowledge by enlightened persons 

would be impossible, and thus there would be no 

teacher to transmit Knowledge!] it follows that, 

since the result of actions owing to which the 

present body has been born has already become 

effective, therefore it gets eshausted only through 

experiencing it. Hence, Knowledge reduces to 

ashes only all those actions that were done (in this 

212

life) prior to the rise of Knowledge and that have 

not become effective, as also those performed 

along with (i.e. after the dawn of) Knowledge, and 

those that were done in the many past lives. Since 

this is so, therefore, 

4.38 Indeed, there is nothing purifying here 

comparable to Knowledge. One who has become 

perfected after a (long) time through yoga, realizes 

That by himself in his own heart. 



4.38 Hi, indeed; na vidyate, there is nothing; 

pavitram, purifying, sanctifying; iha, here; 

sadrsam, comparable; jnanena, to Knowledge. 

Yoga-samsiddhah, one who has become perfected, 

who as attained fitness through yoga-the seeker 

after Liberation who has become samsiddhah, 

purified, qualified; yogena, through the yoga of 

Karma and the yoga of concentration-; kalena, after 

a long time; vindati, realizes, i.e. attains; tat, That, 

Knowledge; verily svayam, by himself; atmani, in 

his own heart. That means by which Knowledge is 

invariably attained is being taught: 

213

4.39 The man who has faith, is diligent and has 

control over the organs, attains Knowledge. 

Achieving Knowledge, one soon attains supreme 

Peace. 



4.39 Sraddhavan, the man who has faith; labhate, 

attains; jnanam, Knowledge. Even when one has 

faith, he may be indolent. Therefore the Lord says, 

tatparah, who is diligent, steadfast in the service of 

the teacher, etc., which are the means of attaining 

Knowledge. Even when one has faith and is 

diligent, one may not have control over the organs. 

Hence the Lord says, samyata-indriyah, who has 

control over the organs-he whose organs 

(indriyani) have been withdrawn (samyata) from 

objects. He who is such, who is full of faith, 

diligent, and has control over the organs, does 

surely attain Knowledge. However, prostrations 

etc., which are external, are not invariably fruitful, 

for there is scope for dissimulation faith etc. But 

this is not so in the case of one possessing faith etc. 

Hence they are the unfailing means of acquiring 

Knowledge. What, again, will result from gaining 

Knowledge? This is being answered: Labdhva, 

214

achieving; jnanam, Knowledge; adhigacchati, one 

attains; acirena, soon indeed; param, supreme; 

santim, Peace, supreme detachment called 

Liberation. That Liberation soon follows from full 

Knowledge is a fact well ascertained from all the 

scriptures and reasoning. One should not entertain 

any doubt in this matter. For doubt is the most 

vicious thing. Why? The answer is being stated: 

4.40 One who is ignorant and faithless, and has a 

doubting mind perishes. Neither this world nor the 

next nor happiness exists for one who has a 

doubting mind. 



4.40 Ajnah, one who is ignorant, who has not 

known the Self; and asradda-dhanah, who is 

faithless; [Ast. adds here: guruvakya-sastresu 

avisvasavan, who has no faith in the instructions of 

the teacher and the scriptures.-Tr.] and samsayaatma, 

who has a doubting mind; vinasyati, 

perishes. Although the ignorant and the faithless 

get ruined, yet it is not to the extent that a man 

with a doubting mind does. As for one with a 

doubting mind, he is the most vicious of them all. 

215

How? Na ayam lokah, neither this world which is 

familiar; na, nor also; parah, the next world; na 

sukham, nor happiness; asti, exist; samsayaatmanah, 

for one who has a doubting mind. For 

doubt is possible even with regard to them! 

Therefore one should not entertain doubt. Why? 

4.41 O Dhananjaya (Arjuna), actions do not bind 

one who has renounced actions through yoga, 

whose doubt has been fully dispelled by 

Knowledge, and who is not inadvertent. 



4.41 Yoga-sannyasta-karmanam, one who has 

renounced actions through yoga: that person who 

is a knower of the supreme Goal, by whom actions 

called righteous or unrighteous have been 

renounced through the yoga characterized as the 

Knowledge of the supreme Goal. How does one 

become detached from actions through yoga? The 

Lord says: He is jnana-samchinna-samsayah, one 

whose doubts (samsaya) have been fully dispelled 

(samchinna) by Knowledge (jnana) characterized 

as the realization of the identity of the individual 

Self and God. O Dhananjaya, he who has thus 

216

enounced actions through yoga, atmavantam, 

who is not inadvertent, not careless; him, karmani, 

actions, seen as the activities of the gunas (see 

3.28); na nibadhnanti, do not bind, (i.e.) they do not 

produce a result in the form of evil etc. Since one 

whose doubts have been destroyed by Knowledgearising 

from the destruction of the impurities (of 

body, mind, etc.) as result of the practise of Karmayoga-does 

not get bound by acitons owing to the 

mere fact of his actions having been burnt away by 

Knowledge; and since one who has doubts with 

regard to the practice of the yogas of Knowledge 

and actions gets ruined- 

4.42 Therefore, O scion of the Bharata dyasty, take 

recourse to yoga and rise up, cutting asunder with 

the sword of Knowledge this doubt of your own in 

the heart, arising from ignorance. 



4.42 Tasmat, therefore, O scion of the Bharata 

dynasty; atistha, take recourse to, i.e. undertake; 

yogam, yoga -performance of actions, which is a 

means to full Illumination; and now, uttistha, rise 

up for battle; chittva, cutting asunder; jnanasina, 

217

with the sword of Knowledge-Knowledge is full 

Illumination, which is a destroyer of such defects 

as sorrows, delusion, etc.; that itself is the sword; 

with that sword of Knowledge-;enam, this; 

samsayam, doubt; atmanah, of your own, which is 

a source of one's own ruin and is most sinful; 

hrtstham, in the heart, residing in the intellect; 

ajnana-sambhutam, arising from ignorance, born of 

non-discrimination. The word atmanah is used 

because doubt concerns oneself. Indeed, another's 

doubt cannot be removed by someone else. Hence 

the word 'own' is used. So, although the doubt is 

with regard to the Self, it is really one's own. 

218

Chapter 5 

5.1 Arjuna said -- O Krsna, You praise renunciation 

of actions, and again, (Karma-) yoga. Tell me for 

certain that one which is better between these two. 



5.1 (O Krsna,) samsasi, You praise, i.e. speak of; 

sannyasam, renunciation; karmanam, of actions, of 

performance of various kinds of rites enjoined by 

the scriptures; punah ca, and again; You praise 

yogam, yoga, the obligatory performance of those 

very rites! Therefore I have a doubt as to which is 

better-Is the performance of actions better, or their 

rejection? And that which is better should be 

undertaken. And hence, bruhi, tell; mam, me; 

suniscitam, for certain, as the one intended by You; 

tat ekam, that one-one of the two, since 

performance of the two together by the same 

person is impossible; yat, which; is sreyah, better, 

more commendable; etayoh, between these two, 

between the renunciation of actions and the 

performance of actions [Ast. reads karma-yogaanusthana 

(performance of Karma-yoga) in place 

of karma-anusthana (performance of actions).-Tr.], 

219

y undertaking which you think I shall acquire 

what is beneficial. While stating His own opinion 

in order to arrive at a conclusion- 

5.2 The Blessed Lord said -- Both renunciation of 

actions and Karma-yoga lead to Liberation. 

Between the two, Karma-yoga, however, excels 

over renunciation of actions. 



5.2 Ubhau, both, to be sure; sannyasah, 

renunciation of actions; ca, and; karma-yogah, 

Karma-yoga-their performance-; nihsreyasa-karau, 

lead to Liberation. Though both lead to Liberation 

by virtue of being the cause of the rise of 

Knowledge, even then, tayoh, between the two 

which are the causes of Liberation; Karma-yoga, tu, 

however; visisyate, excels; karma-sannyasat, over 

mere renunciation of actions. Thus He extols 

Karma-yoga. [Karma-yoga is better than 

renunciation of actions that is not based on 

Knowledge.] Why? In answer the Lord says: 

220

5.3 He who does not hate and does not crave 

should be known as a man of constant 

renunciation. 



5.3 For, O mighty-armed one, he who is free from 

duality becomes easily freed from bondage. That 

performer of Karma-yoga, yah, who; na dvesti, 

does not hate anything; and na kanksati, does not 

crave; jneyah, should be known; as nitya-sannyasi, 

a man of constant [A man of constant renunciation: 

He is a man of renunciation ever before the 

realization of the actionless Self.] renunciation. The 

meaning is that he who continues to be like this in 

the midst of sorrow, happiness and their sources 

should be known as a man of constant 

renunciation, even though engaged in actions. Hi, 

for; mahabaho, O mighty-armed one; nirdvandvah, 

one who is free from duality; pramucyate, becomes 

freed; sukham, easily, without trouble; bandhat, 

from bondage. It is reasonable that in the case of 

renunciation and Karma-yoga, which are opposed 

to each other and can be undertaken by different 

persons, there should be opposition even between 

their results; but it canot be that both of them 

221

surely lead to Liberation. When such a question 

arises, this is the answer stated: 

5.4 The fools, not the learned ones, speak of 

Sankhya (the path of Knowledge) and (Karma-) 

yoga as different. Any one who properly resorts to 

even one (of them) gets the result of both. 



5.4 Balah, the fools; na panditah, not the learned 

ones; pravadanti, speak of; sankhya-yogau, 

Sankhya [Sankhya, i.e. monasticism, is that which 

is suited for sankhya, Self-inquiry.] (the Path of 

Knowledge) and (Karma-)yoga; as prthak, 

different, having opposite and different results. 

The learned ones, the wise, however, admit one, 

unconflicting result. How? Any one who samyak, 

properly; asthitah, resorts to, i.e. follows; ekam api, 

even one, between the Path of Knowledge and 

(Karma-) yoga; vindate, gets; phalam, the result; 

ubhayoh, of both. For, the result of both is that 

Liberation itself. Therefore there is no conflict with 

regard to the result. Objection: After beginning the 

topic with the words, 'renunciation' and '(Karma-) 

yoga', how is it that the Lord speaks of the identity 

222

of the results of the path of Knowledge and 

(Karma-) yoga, which is beside the point? Reply: 

This defect does not arise. Although the question 

was put by Arjuna merely with regard to 

renunciation and Karma-yoga, yet the Lord, 

without actually avoiding them, and by adding 

something special which was intended by Him, 

gave the answer by expressing them through other 

words, 'Sankhya' and '(Karma-) yoga'. Those very 

'renunciation and 'Karma-yoga', when they are 

(respectively) associated with Knowledge and such 

of Its means as equanimity etc., are meant by the 

words 'Sankhya' and 'yoga'. This is the Lord's veiw. 

Therefore there is no discussion out of the context. 

How can the result of both be attained by the 

proper performance of only one? The answer is: 

5.5 The State [Sthana (State) is used in the 

derivative sense of 'the place in which one remains 

established, and from which one does not become 

relegated'.] that is reached by the Sankhyas, that is 

reached by the yogis as well. He sees who sees 

Sankhya and yoga as one. 



223

5.5 Sthanam, the State called Liberation; yat 

prapyate, that is reached; sankhyaih, by the 

Sankhyas, by the monks steadfast in Knowledge; 

tat prapyate, that is reached; yogaih, by the yogis; 

api, as well. The yogis are those who, as a means to 

the attainment of Knowledge, undertake actions by 

dedicating them to God without seeking any result 

for themselves. The purport is that, by them also 

that Stated is reached through the process of 

acquiring monasticism which is a result of the 

knowledge of the supreme Reality. Therefore, sah, 

he; pasyati, sees truly; yah, who; pasyati, sees; 

Sankhya and yoga as ekam, one, because of the 

identity of their results. This is the meaning. 

Objection: If this be so, then monasticism itself 

excels yoga! Why, then, is it said, 'Among the two, 

Karma-yoga, however, excels renunciation of 

actions'? Reply: Hear the reason for this: Having is 

veiw the mere giving up of actions and Karmayoga, 

your question was as to which one was better 

of the two. My answer was accordingly given that 

Karma-yoga excels renunciation of actions 

(resorted to) without Knowledge is Sankhya. This 

is what was meant by me. And that is indeed yoga 

in the highest sense. However, that which is the 

Vedic Karma-yoga is figuratively spoken of as 

yoga and renunciation since it leads to it (supreme 

224

Knowledge). How does it lead to that? The answer 

is: 

5.6 But, O mighty-armed one, renunciation is hard 

to attain without (Karma-) yoga. The meditative 

man equipped with yoga attains Brahman without 

delay. 



5.6 Tu, but, O mighty-armed one; sannyasah, 

renunciation, in the real sense; duhkham aptum, is 

hard to attain; ayogatah, without (Karma-) yoga. 

Munih, the meditative man-the word muni being 

derived in the sense of one who meditates on the 

real nature of God; yoga-yuktah, equipped with 

yoga, with Vedic Karma-yoga in the form of 

dedication to God without thought of results (for 

oneself); adhigacchati, attains; brahma, Brahman; 

na cirena, without delay, very quickly. Therefore it 

was said by Me, 'Karma-yoga excels'. [Karma-yoga 

leads to enlightenment through the stages of 

attenuation of attachment, withdrawal of the 

internal and external organs from their objects, and 

their inclination towards the indwelling Self. (Also 

see Commentary on 5.12).] The monasticism under 

225

discussion is called Brahman because it leads to 

knowledge of the supreme Self, as stated in the 

Upanisad, 'Nyasa (monasticism) is Brahman. 

Brahman is verily the supreme' (Ma. Na. 21.2) 

Brahman means monasticism in the real sense, 

consisting in steadfastness to the knowledge of the 

supreme Self. 

5.7 Endowed with yoga, [i.e. devoted to the 

performance of the nitya and naimittika duties.] 

pure in mind, controlled in body, a conqueror of 

the organs, the Self of the selves of all beings-he 

does not become tainted even while performing 

actions. [The construction of the sentence is this: 

When this person resorts to nitya and naimittika 

rites and duties as a means to the achievement of 

fully Illumination, and thus becomes fully 

enlightened, then, even when he acts through the 

apparent functions of the mind, organs, etc., he 

does not become afflected.] 



5.7 When again, as a means to attain full 

enlightenment, this person becomes yoga-yuktah, 

endowed with yoga; visuddhatma, pure in mind; 

226

vijitatma, controlled in body; jitendriyah, a 

conqueror of the organs; and sarva-bhutatmabhutatma, 

the Self of the selves of all beings-one 

whose Self (atma), the inmost consciousness, has 

become the selves (atma) of all beings (sarvabhuta) 

beginning from Brahma to a clump of grass- 

, i.e., fully illumined; (then,) thus continuing in that 

state, he na lipyate, does not become tainted; 

kurvan api, even while performing actions for 

preventing mankind from going astray. That is to 

say, he does not become bound by actions. And 

besides, this person does not act in the real sense. 

Hence, 

5.8-5.9 Remaining absorbed in the Self, the knower 

of Reality should think, 'I certainly do not do 

anything', even while seeing, hearing, touching, 

smelling, eating, moving, sleeping, breathing, 

speaking, releasing, holding, opening and closing 

the eyes-remembering that the organs function in 

relation to the objects of the organs. 



5.8 Yuktah, remaining absorbed in the Self; tattvavit, 

the knower of Reality-knower of the real nature 

227

of Truth, of the Self, i.e., the seer of the supreme 

Reality; manyeta, should think; 'na karomi eva, I 

certainly do not do; kincit, anything.' Having 

realized the Truth, when or how should he think? 

This is being answered; Api, even; pasyan, while 

seeing; srnvan, hearing; sprsan, touching; jighran, 

smelling; asnan, eating; gacchan, moving; svapan, 

sleeping; svasan, breathing; pralapan, speaking; 

visrjan, releasing; grhnan, holding; unmisan, 

opening; nimisan, closing the eyes. All these are to 

be connected with the above manyeta (should 

think). For the man who has known the Truth thus, 

who finds nothing but inaction in action-in all the 

movements of the body and organs-, and who has 

full realization, there is competence only for giving 

up all actions because of his realization of the 

nonexistence of actions. Indeed, one who proceeds 

to drink water in a mirage thinking that water is 

there, surely does not go there itself for drinking 

water even after knowing that no water exists 

there! 

5.10 One who acts by dedicating actions to 

Brahman and by renouncing attachment, he does 

not become polluted by sin, just as a lotus leaf is 

not by water. 

228



5.10 On the other hand, again, one who is ignorant 

of the Truth and is engaged in Karma-yoga, yah, 

who; karoti, acts; adhaya, by dedicating, by 

surrendering; all karmani, actions; brahmani, to 

Brahman, to God; with the idea, 'I am working for 

Him, as a servant does everything for his master', 

and tyaktva, by renouncing; sangam, attachment, 

even with regard to teh resulting Liberation; sah, 

he; na lipyate, does not get polluted, is not affected; 

papena, by sin; iva, just as; padma-patram, a lotus 

leaf; is not ambhasa, by water. The only result that 

will certainly accrue from such action will be the 

purification of the heart. 

5.11 By giving up attachment, the yogis undertake 

work merely through the body, mind, intellect and 

even the organs, for the purification of themselves. 



5.11 Since tyaktva, by giving up sangam, 

attachment with regard to results; yoginah, the 

229

yogis, men of action; kurvanti, undertake; karma, 

work; kevalaih, merely- this word is to be 

construed with each of the words, body etc., so as 

to deny the idea of ownership with regard to all 

actions-; kayena, through the body; manasa, 

through the mind; buddhya, through the intellect; 

and api, even; indriyaih, through the organs, which 

are devoid of the idea of ownership, which are 

unassociated with ownership thus: 'I act only for 

God, and not for my gain'; atmasudhaye, for the 

purification of themselves, i.e., for the purification 

of the heart, therefore you have competence only 

for that. So you undertake action alone. And also 

since, 

5.12 Giving up the result of work by becoming 

resolute in faith, one attains Peace arising from 

steadfastness. One who is lacking in resolute faith, 

being attached to the result under the impulsion of 

desire, becomes bound. 



5.12 Tyaktva, giving up; karma-phalam, the result 

of work; yuktah, by becoming resolute in faith, by 

having this conviction thus-'Actions are for God, 

230

not for my gain'; apnoti, attains; santim, Peace, 

called Liberation; naisthikim arising from 

steadfastness. It is to be understood that he attains 

this through the stages of purification of the heart, 

acquisition of Knowledge, renunciation of all 

actions, and steadfastness in Knowledge. On the 

other hand, however, he who is ayuktah, lacking in 

resolute faith; he, phale saktah, being attached to 

result; thinking, 'I am doing this work for my gain'; 

kama-karena, under the impulsion of desire-kara is 

the same as karana (action); the action of desire 

(kama-kara; under that impulsion of desire, i.e. 

being prompted by desire; nibadhyate, gets bound. 

Therefore you become resolute in faith. This is the 

idea. But one who has experienced the supreme 

Reality- 

5.13 The embodied man of self-control, having 

given up all actions mentally, continues happily in 

the town of nine gates, without doing or causing 

(others) to do anything at all. 



5.13 Aste, he continues; sukham, happily; 

sannyasya, having given up; sarva-karmani, all 

231

actions-nitya, naimittika, kamya and nisiddha 

(prohibited actions); [See note on p. 128.-Tr.] 

manasa, mentally, through discriminating wisdomi.e. 

having given up (all actions) by seeing inaction 

in action, etc. Freed from the activities of speech, 

mind and body, effortles, placid in mind, and 

devoid of all external wants which are different 

from the Self, he continues happily. This is what 

has been said. Where and how does the vasi, man 

of self-control, i.e. one who has his organs under 

control, remain? This is being answered: Navadvare 

pure, in the town with nine gates, of which 

seven [Two ears, two eyes nostrils, and mouth.] are 

in the head for one's own experiences, and two are 

below for urination and defecation. As possessed 

of those gates, it is called the 'town with nine 

gates'. Being like a town, the body is called a town 

with the Self as its only master. And it is inhabited 

by the organs, mind, intellect and objects, like 

citizens, as it were, which serve its needs and 

which are productive of many results and 

experience. Renouncing all actions, the dehi, 

embodied one, resides in that town with nine 

gates. Objection: What is the need of this 

specification? For all embodied beings, be they 

monks or not, reside in bodies to be sure! That 

being so, the specification is needless. The answer 

232

is: The embodied one, however, who is 

unenlightened, who perceives merely the 

aggregate of the body and organs as the Self, he, in 

his totality, thinks, 'I am in a house, on the ground, 

or on the seat.' For one who experiences the body 

alone as the Self, there can certainly be no such 

conviction as, 'I am in the body, like one's being in 

a house.' But, for one who realizes the Self as 

distinct from the aggregate of body etc. it becomes 

reasonable to have the conviction, 'I am in the 

bdoy. It is reasonable that as a result of knowledge 

in the form of discriminating wisdom, there can be 

a mental renunciation of the actions of others, 

which have been ignorantly superimposed on the 

supreme Self. Even in the case of one in whom has 

arisen discriminating wisdom and who has 

renounced all actions, there can be, like staying in a 

house, the continuance in the body itself-the town 

with nine gates-as a consequence of the persistence 

of the remnants of the results of past actions which 

have started bearing fruit, because the awareness 

of being distinct (from the body) arises while one is 

in the body itself. Form the point of veiw of the 

difference between the convictions of the 

enlightened and the unenlightened persons, the 

qualifying words, 'He continues in the body itself', 

do have a purpose to serve. Although it has been 

233

stated that one continues (in the body) by 

relinquishing actions of the body and organs 

ignorantly superimposed on the Self, still there 

may be the apprehesion that direct or indirect 

agentship inheres in the Self. Anticipating this, the 

Lord says: na eva kurvan, without himself doing 

anything at all; and na karayan, not causing 

(others) to do, (not) inducing the body and organs 

to activity. Objection: Is it that the direct or indirect 

agentship of the embodied one inheres in the Self 

and ceases to be after renunciation, as the 

movement of a traveller ceases with the stoppage 

of his movement? Or, is it that they do not exist 

owing to the very nature of the Self? As to this, the 

answer is: The Self by Its nature has neither direct 

nor indirect agentship. For it was stated, 'It is said 

that...This (Self) is unchangeable' (2.25). 'O son of 

Kunti, although existing in the body, It does not 

act, nor is It affected' (13.31). And it is also stated in 

the Upanisad, 'It seems to meditate, as it were; It 

seems to move, as it were' (Br. 4.3.7). 

5.14 The Self does not create agentship or any 

objects (of desire) for anyone; nor association with 

the results of actions. But it is Nature that acts. 

234



5.14 Prabhuh, the Self; na srjati, does not create; 

lokasya, for anyone; kartrtvam, agentship, by 

saying 'Do this'; or even karmani, any objects-such 

objects as chariot, pot, palace, etc. which are 

intensely longed for; nor even karma-phalasamyogam, 

association with the results of actionsassociation 

of the creator of a chariot etc. with the 

result of his work. Objection: If the embodied one 

does not do anything himself, and does not make 

others do, then who is it that engages in work by 

doing and making others do? The answer is: Tu, 

but; it is svabhavah, Nature- one's own (sva) 

nature (bhava)-characterized as ignorance, Maya, 

which will be spoken of in, 'Since this divine Maya' 

(7.14); pravartate, that acts. But from the highest 

standpoint- 

5.15 The Omnipresent neither accepts anybody's 

sin nor even virtue. Knowledge remains covered 

by ignorance. Thereby the creatures become 

deluded. 



235

5.15 Vibhuh, the Omnipresent; na adatte, neither 

accetps; kasyacit, anybody's-even a adevotee's; 

papam, sin; na ca eva, nor even; does He accept 

sukrtam, virtue offered by devotees. Why then are 

such virtuous acts as worship etc. as also sacrifices, 

charity, oblation, etc. worship etc. as also sacrifices, 

charity, oblation, etc. offered by devotees? To this 

the Lord says: Jnanam, knowledge, discriminating 

wisdom; remains avrtam, covered; ajnanena, by 

ignorance. Tena, thereby; jantavah, the creatures, 

the non-discriminating people in the world; 

muhyanti, become deluded thus-'I do; I make 

others do; I eat; I make others eat.' 

5.16 But in the case of those of whom that 

ignorance of theirs becomes destroyed by the 

knowledge (of the Self), their Knowledge, like the 

sun, reveals that supreme Reality. 



5.16 Tu, but; yesam, in the case of those creatures; 

of whom tat ajnanam, that ignorance; atmanah, of 

236

theirs-being covered by which ignorance creatures 

get deluded-; nasitam, becomes destroyed; 

jnanena, by knowledge, by discriminating 

knowledge concerning the Self; tesam, their; 

jnanam, knowledge; adityavat, like the sun; 

prakasayati, reveals, in the same way as the sun 

reveals all forms whatever; tat-param, that 

supreme Reality, the Reality which is the highest 

Goal, the totality of whatever is to be known. 

5.17 Those who have their intellect absorbed in 

That, whose Self is That, who are steadfast in That, 

who have That as their supreme Goal-they attain 

the state of non-returning, their dirt having been 

removed by Knowledge. 



5.17 Tat-buddhayah, those who have their intellect 

absorbed in That, [Here Ast. reads 'tasmin 

brahmani, in that Brahman'.-Tr.] in the supreme 

Knowledge which has been revealed; tat-atmanah, 

whose Self is That, who have That (tat) supreme 

Brahman Itself as their Self (atma); tat-nisthah, who 

are steadfast in That-nistha is intentness, exclusive 

237

devotion; they are called tat-nisthah who become 

steadfast only in Brahman by renouncing all 

actions; and tat-parayanah, who have That as their 

supreme (para) Goal (ayana), who have That alone 

as their supreme Resort, i.e. who are devoted only 

to the Self; those who have got their ignorance 

destroyed by Knowledge-those who are of this 

kind-, they gacchanti, attain; apunaravrttim, the 

state of non-returning, non-association again with 

a body; jnana-nirdhuta-kalmasah, their dirt having 

been removed, destroyed, by Knowledge. Those 

whose dirt (kalmasa), the defect in the form of sin 

etc., which are the cause of transmigration, have 

been removed, destryed (nirdhuta), by the 

aforesaid Knowledge (jnana) are jnana-nirdhutakalmasah, 

i.e. the monks. How do those learned 

ones, whose ignorance regarding the Self has been 

destroyed by Knowledge, look upon Reality? That 

is being stated: 

5.18 The learned ones look with equanimity on a 

Brahmana endowed with learning and humality, a 

cow, an elephant and even a dog as well as an eater 

of dog's meat. 



238

5.18 Panditah, the learned ones; sama-darsinah, 

look with equanimity; brahmane, on a Brahmana; 

vidya-vinayasampanne, endowed with learning 

and humility-vidya means knowledge of the Self, 

and vinaya means pridelessness-, on a Brahmana 

who has Self-knowledge and modesty; gavi, on a 

cow; hastini, on an elephant; ca eva, and even; 

suni, on a dog; ca, as well as; svapake, on an eater 

of dog's meat. Those learned ones who are 

habituated to see (equally) the unchanging, same 

and one Brahman, absolutely untouched by the 

qualities of sattva etc. and the tendencies created 

by it, as also by the tendencies born of rajas and 

tamas, in a Brahmana, who is endowed with 

Knowledge and tranquillity, who is possessed of 

good tendencies and the quality of sattva; in a cow, 

which is possessed of the middling quality of rajas 

and is not spiritually refined; and in an elephant 

etc., which are wholly and absolutely imbued with 

the quality of tamas-they are seers of equality. 

Objection: On the strength of the text, 'A sacrificer 

incurs sin by not adoring equally one who is an 

equal, and by adoring equally one who is an equal, 

to himself' (Gau. Sm. 17.20), are not they sinful, 

whose food should not be eaten? Reply: They are 

not open to the charge. Objection: How? 

239

5.19 Here [i.e. even while living in the body.] itself 

is rebirth conquered by them whose minds are 

established on sameness. Since Brahman is the 

same (in all) and free from defects, therefore they 

are established in Brahman. 



5.19 Iha eva, here itself, even while they are living; 

is sargah, rebirth; jitah, conquered, overcome; taih, 

by them, by the learned ones who see with 

equanimity; yesam, whose; manah, minds, the 

internal organs; are sthitam, established, made 

steadfast; samye, on sameness, in Brahman that 

exists as the same in all beings. It is nirdosam, free 

from defects. Because of Its existence in such mean 

objects as an eater of dog's meat, etc., though It is 

supposed by fools to be affected by the defects of 

those (objects), still It remains untouched by those 

blemishes, hi, because It is free from defects. Nor 

even is It differentiated by Its qualities, since 

Consciousness is free from qualifications. And the 

Lord will speak of desires etc. (cf. 13.6 etc.) as the 

attributes of the aggregate of body and organs, and 

240

will also say, 'Being without beginning and 

without qualities' (13.31). Nor even are there the 

ultimate distinctions which can create 

differentiation in the Self, [According to the 

Vaisesikas, everything is possessed of not only 

qualities but also of antya-visesa (ultimate 

distinction), which is a category like substance, 

quality, action, etc. This distinction makes every 

entity different from other entities. Thus, 

individual souls have their own ultimate 

distinctions by the very fact that they are 

individuals. Vedanta denies such a category. 

Besides, the Self is one and omnipresent. Therefore 

there is nothing else from which It can be 

distinguished.-Tr.] because there is nothing to 

prove that these ultimate distinctions exist in every 

body. Hence, samam brahma, Brahman is the same 

and one. Tasmat, therefore; te, they; sthitah, are 

established; brahmani, in Brahman Itself. As a 

result, not even a shade of defect touches them. For 

they have no self-identification in the form of 

perceiving the aggregate of body etc. as the Self. 

On the other hand, that statement (Gau. Sm. 17.20) 

refers to the man who has self-identification in the 

form of perceiving the aggregate of body, (organs) 

etc. as the Self, for that statement-'A sacrificer 

incurs sin by not adoring equally one who is an 

241

equal, and by adoring equally one who is not equal 

to himself, pointedly refers to persons who are the 

objects of adoration. It is indeed seen that in 

worship, charity, etc. the determining factors are 

the possession of such special qualities as being 'a 

knower of Brahman', 'versed in the six auxiliary 

branches of Vedic learning', and 'versed in the four 

Vedas'. But Brahman is bereft of association with 

all qualities and defects. This being so, it is logical 

that they are established in Brahman. And 'adoring 

an equal, ...an unequal,' etc. has reference to men of 

action. [Those engaged in actions with a sense of 

agentship, etc.-Tr.] But this subject under 

consideration, beginning from 'The embodied 

man...having given up all actions mentally' (13) to 

the end of the chapter, is concerning one who has 

given up all actions. Since the Self is Brahman 

which is without blemish and is the same (in all), 

therefore- 

5.20 A knower of Brahman, who is established in 

Brahman, should have his intellect steady and 

should not be deluded. He should not get 

delighted by getting what is desirable, nor become 

dejected by getting what is undesirable. 

242



5.20 Brahmavit, a knower of Brahman, as 

described; sthitah, who is established; brahmani in 

Brahman- who is not a performer of actions, i.e. 

one who has renounced all actions; sthira-buddhih, 

should have his intellect steady-the man of steady 

intellect is one who has the unwavering, firm 

conviction of the existence of the one and the same 

taintless Self in all beings; and further, 

asammudhah, he should not be deluded, he should 

be free from delusion. Na prahrsyet, he should not 

get delighted; prapya, by getting; priyam, what is 

desirable; na ca udvijet, and surely, neither should 

he become dejected; prapya, by getting; apriyam, 

what is undesirable-because the acquisition of the 

desirable and the undesirable are causes of [Ast.'s 

reading is 'horsa-visadau kurvate, cause happiness 

and sorrow' in place of 'harsa-visada-sthane, 

sources of happiness and sorrow', which (latter) 

reading occurs in G1. Pr. and A.A.-Tr.] happiness 

and sorrow for one who considers the body as the 

Self; not for the one who has realized the absolute 

Self, since in his case there can be no acquisition of 

desirable and undesirable objects. Further, the one 

who is established in Brahman- 

243

5.21 With his heart unattached to external objects, 

he gets the bliss that is in the Self. With his heart 

absorbed in meditation on Brahman, he acquires 

undecaying Bliss. 



5.21 Asakta-atma, with his heart, internal organ, 

unattached, bahya-sparsesu, to external objectssparsah 

means objects that are contacted, viz 

sound etc.; bahya-sparsah means those things 

which are external (bahya) and are objects of 

contact; that person who thus has his heart 

unattached, who derives no happiness from 

objects; he vindati, gets that sukham, bliss; yat, 

which is; atmani, in the Self. Brahma-yoga-yuktaatma, 

with his heart absorbed in meditation on 

Brahman-meditation (yoga) on Brahman is 

brahma-yoga; one whose internal organ (atma) is 

absorbed in (yukta), engaged in, that meditation on 

Brahman is brahma-yoga-yukta-atma; he asnute, 

acquires; aksayam, undecaying; sukham, Bliss. So, 

he who cherishes undecaying happiness in the Self 

should withdraw the organs from the momentary 

244

happiness in external objects. This is the meaning. 

For this reason also one should withdraw: 

5.22 Since enjoyments that result from contact 

(with objects) are verily the sources of sorrow and 

have a beginning and an end, (therefore) O son of 

Kunti, the wise one does not delight in them. 



5.22 Hi, since; bhogah, enjoyments; ye 

samsparsajah, that result from contact with objects, 

that arise from contact between the objects and the 

organs; are eva, verily; duhkha-yonayah, sources of 

sorrow, because they are creations of ignorance. It 

is certainly a matter of experience that physical and 

other sorrows are created by that itself. By the use 

of the word eva (verily), it is understood that, as it 

happens here in this world, so does it even in the 

other world. Realizing that there is not the least 

trace of happiness in the world, one should 

withdraw the organs from the objects which are 

comparable to a mirage. Not only are they sources 

of sorrow, they also adi-antavantah, have a 

beginning and an end. Adi (beginning) of 

enjoyments consists in the contact between objects 

245

and senses, and their end (anta), indeed, is the loss 

of that contact. Hence, they have a beginning and 

an end, they are impermanent, being present in the 

intervening moment. This is the meaning. 

(Therefore) O son of Kunti, budhah, the wise one, 

the discriminating person who has realized the 

Reality which is the supreme Goal; na ramate, does 

not delight; tesu, in them, in enjoyments. For 

delight in objects is seen only in very foolish 

beings, as for instance in animals etc. This 

extremely painful evil, which is opposed to the 

path of Bliss and is the source of getting all 

miseries, is difficult to resist. Therefore one must 

make the utmost effort to avoid it. Hence the Lord 

says:; 

5.23 One who can withstand here itself-before 

departing from the body-the impulse arising from 

desire and anger, that man is a yogi; he is happy. 



5.23 Yah saknoti, one who can, is able to; sodhum, 

withstand; iha eva, here itself, while alive; prak, 

before; sarira-vimoksanat, departing from the 

body, till death-. Death is put as a limit because the 

246

impulse of desire and anger is certanily inevitable 

for a living person. For this impulse has got infinite 

sources. One should not relax until his death. That 

is the idea. Kama, desire, is the hankering, thirst, 

with regard to a coveted object-of an earlier 

experience, and which is a source of pleasure-when 

it comes within the range of the senses, or is heard 

of or remembered. And krodha, anger, is that 

repulsion one has against what are adverse to 

oneself and are sources of sorrow, when they are 

seen, heard of or remembered. That impulse (veda) 

which has those desire and anger as its source 

(udbhava) is kama-krodha-udbhava-vegah. The 

impulse arising from desire is a kind of mental 

agitation, and has the signs of horripilation, joyful 

eyes, face, etc. The impulse of anger has the signs 

of trembling of body, perspiration, bitting of lips, 

red eyes, etc. He who is able to withstand that 

impulse arising from desire and anger, sah narah, 

that man; is yuktah, a yogi; and sukhi, is happy, in 

this world. What kind of a person, being 

established in Brahman, attains Brahman? The 

Lord says: 

5.24 One who is happy within, whose pleasure is 

within, and who has his light only within, that 

247

yogi, having become Brahman, attains absorption 

in Brahman. 



5.24 Yah antah-sukhah, one who is happy within, 

in the indwelling Self; and so also antar-aramah, 

has pleasure within-he disports only in the Self 

within; similarly, antar-jyotih eva, has his light 

only within, has the indwelling Self alone as his 

light; [He has not to depend on the organs like ear 

etc. for acquiring knowledge.] sah yogi, that yogi; 

yah, who is of this kind; brahma-bhutah, having 

become Brahman, even while he is still living; 

adhigacchati, attains; brahma-nirvanam, 

absorption in Brahman-gets Liberation. Besides, 

5.25 The seers whose sins have been attenuated, 

who are freed from doubt, whose organs are under 

control, who are engaged in doing good to all 

beings, attain absorption in Brahman. 



248

5.25 Rsayah, the seers, those who have full 

realization, the monks; ksina-kalmasah, whose 

sins, defects like sin etc., have been attenuated; 

chinna-dvaidhah, who are freed from doubt; yataatmanah, 

whose organs are under control; ratah, 

who are engaged; sarvabhutahite, in doing good to 

all beings-favourably disposed towards all, i.e. 

harmless; labhante, attain; brahma-nirvanam, 

absorption in Brahman, Liberation. Further, 

5.26 To the monks who have control over their 

internal organ, who are free from desire and anger, 

who have known the Self, there is absorption in 

Brahman either way. 



5.26 Yatinam, to the monks; yata-cetasam, who 

have control over their internal organ; kamakrodha-viyuktanam, 

who are free from desire and 

anger; vidita-atmanam, who have known the Self, 

i.e. who have full realization; vartate, there is; 

brahma-nir-vanam, absorption in Brahman, 

Liberation; abhitah, either way, whether living or 

dead. Immediate Liberation of the monks who are 

steadfast in full realization has been stated. And 

249

the Lord has said, and will say, at every stage that 

Karma-yoga, undertaken as a dedication to 

Brahman, to God, by surrendering all activities 

[The activities of body, mind and organs] to God, 

leads to Liberation through the stages of 

purification of the heart, attainment of Knowledge, 

and renunciation of all actions. Thereafter, now, 

with the idea, 'I shall speak elaborately of the yoga 

of meditation which is the proximate discipline for 

full realization,' the Lord gave instruction through 

some verses in the form of aphorisms: 

5.27-5.28 Keeping the external objects outside, the 

eyes at the juncture of the eye-brows, and making 

equal the outgoing and incoming breaths that 

move through the nostrils, the contemplative who 

has control over his organs, mind and intellect 

should be fully intent on Liberation and free from 

desire, fear and anger. He who is ever is verily free. 



5.27 Krtva, keeping; bahyan, the external; sparsan, 

objects-sound etc.; bahih, outside: To one who does 

not pay attention to the external objects like sound 

250

etc., brought to the intellect through the ear etc., 

the objects become verily kept outside. Having 

kept them out in this way, and (keeping) the 

caksuh, eyes; antare, at the juncture; bhruvoh, of 

the eye-brows (-the word 'keeping' has to be 

supplied-); and similarly, samau krtva, making 

equal; prana-apanau, the outgoing and the 

incoming breaths; nasa-abhyantara-carinau, that 

move through the nostrils; munih, the 

contemplative-derived (from the root man) in the 

sense of contemplating-, the monk; yata-indriyamano-buddhih, 

who has control over his organs, 

mind and intellect; should be moksa-para-yanah, 

fully intent on Liberation-keeping his body is such 

a posture, the contemplative should have 

Liberation itself as the supreme Goal. He should be 

vigata-iccha-bhaya-krodhah, free from desire, fear 

and anger. The monk yah, who; sada, ever remains 

thus; sah, he; is muktah yah, who;sada, ever 

remains thus; sah, he; is muktah, ever, verily free. 

He has no other Liberation to seek after. What is 

there to be realized by one who has his mind thus 

concentrated? The answer this is beig stated: 

5.29 One attains Peace by knowing Me who, as the 

great Lord of all the worlds, am the enjoyer of 

251

sacrifices and austerities, (and) who am the friend 

of all creatures. 



5.29 Rcchati, one attains; santim, Peace, complete 

cessation of transmigration; jnatva, by knowing; 

mam, Me who am Narayana; who, as the sarvaloka-mahesvaram, 

great Lord of all the worlds; am 

the bhoktaram, enjoyer (of the fruits); yajnatapasam, 

of sacrifices and austerities, as the 

performer and the Deity of the sacrifices and 

austerities (respectively); (and) who am the 

suhrdam, friend; sarva-bhutanam, of all creatureswho 

am the Benefactor of all without consideration 

of return, who exist in the heart of all beings, who 

am the dispenser of the results of all works, who 

am the Witness of all perceptions. 

252

Chapter 6 

6.1 The Blessed Lord said -- He who performs an 

action which is his duty, without depending on the 

result of action, he is a monk and a yogi; (but) not 

(so in) he who does not keep a fire and is 

actionless. 



6.1 Anasritah, without depending on;-on what?-on 

that which is karma-phalam, the result of action- 

i.e. without craving for the result of action-. He 

who craves for the results of actions becomes 

dependent on the results of actions. But this person 

is the opposite of such a one. Hence (it is said), 

'wihtout depending on the result of action. Having 

become so, yah he who; karoti, performs 

accomplishes; (karma, an action;) which is his 

karyam, duty, the nityakarmas such as Agnihotra 

etc. which are opposed to the kamya-karmas-. 

Whoever is a man of action of this kind is 

distinguished from the other men of action. In 

order to express this idea the Lord says, sah, he ; is 

a sannyasi, monk, and a yogi. Sanyyasa, means 

253

enunciation. he who is possessed of this is a 

sannyasi, a monk. And he is also a yogi. Yoga 

means concentration of mind. He who has that is a 

yogi. It is to be understood that this man is 

possessed of these qualities. It is not to be 

understood that, only that person who does not 

keep a fire (niragnih) and who is actionless 

(akriyah) is a monk and a yogi. Niragnih is one 

from whom the fires [viz Garhapatya, Ahavaniya, 

Anvaharya-pacana, etc.], which are the accessories 

of rites, have bocome dissociated. By kriya are 

mean austerity, charity, etc. which are performed 

wityout fire. Akriyah, actionless, is he who does 

not have even such kriyas. Objection: Is it not only 

with regard to one who does not keep a fire and is 

acitonless that monasticsm and meditativeness are 

well known in the Vedas, Smrtis and scriptures 

dealing with meditation? Why are monasticism 

and meditativeness spoken of here with regard to 

one who keeps a fire and is a man of action-which 

is not accepted as a fact? Reply: This defect does 

not arise, because both are sought to be asserted in 

some secondary sense. Objection: How is that? 

Reply: His being monk is by virtue of his having 

given up hankering for the results of actions; and 

his being a man of meditation is from the fact of his 

doing actions as accesories to meditation or from 

254

his rejection of thoughts for the results of actions 

which cause disturbances in the mind. Thus both 

are used in a figurative sense. On the contrary, it is 

not that monasticism and meditativeness are meant 

in the primary sense. With a veiw to pointing out 

this idea, the Lord says: 

6.2 That which they call monasticism, know that to 

be Yoa, O Pandava, For, nobody who has not given 

up expectations can be a yogi. 



6.2 Yam, that which is characterized by the giving 

up of all actions and their results; which prahuh, 

they, the knowers of the Vedas and the Smrtis, call; 

sannyasam iti, monasticism, in the real sense; 

viddhi, known; tam, that monasticism in the real 

sense; to be yogam, Yoga, consisting in the 

performance of actions, O Pandava. Accepting 

what kind of similarity between Karma-yoga, 

which is characterized by engagement (in actions), 

and its opposite, renunciation in the real sense, 

which is characterized by cessation from work, has 

their equation been stated? When such an 

apprehension arises, the answer is this; From the 

255

point of view of the agent, there does exist a 

simialrity of Karma-yoga with real renunciation. 

For he who is a monk in the real sense, from the 

very fact of his having given up all the means 

needed for accomplishing actions, gives up the 

thought of all actions and their results-the source 

of desire that leads to engagement in work. 

[Thoughts about an object lead to the desire for it, 

which in turn leads to actions for getting it. (Also 

see note under 4.19)] also, even while performing 

actions, gives up the thought for results. Pointing 

out this idea, the Lord says: Hi, for; kascit, nobody, 

no man of action whosoever; asannyastasankalpah, 

who has not given up expactaions-one 

by whom has not been renounced expectation, 

anticipation, of results;bhavati, becomes, i.e. can 

become; yogi, a yogi, a man of concentration, 

because thought of results is the cause of the 

disturbance of mind. Therefore, any man of action 

who gives up the thought of results would become 

a yogi, a man of concentration with an 

unperturbed mind, because of his having given up 

thought of results which is the cause of mental 

distractions. This is the purport. Thus, because of 

the similarity of real monasticism with Karmayoga 

from the point of veiw of giving up by the 

agent, Karma-yoga is extolled as monasticism in, 

256

'That which they call monasticism, know that to be 

Yoga, O Pandava.' Since Karma-yoga, which is 

independent of results, is the remote help to 

Dhyana-yoga, therefore it has been praised as 

monasticism. Thereafter, now the Lord shows how 

Karma-yoga is helpful to Dhyana-yoga: 

6.3 For the sage who wishes to ascend to (Dhyana-) 

yoga, action is said to be the means. For that 

person, when he has ascended to (Dhyana-)yoga, 

inaction alone is said to be the means. 



6.3 Aruruksoh, for one who wishes to ascend, who 

has not ascended, i.e. for that very person who is 

unable to remain established in Dhyana-yoga;-for 

which person who is desirous to ascend?-munch, 

for the sage, i.e. for one who has renounced the 

results of actions;-trying to ascend to what?yogam, 

to (Dhyana-) yoga; karma, action; ucyate, is 

said to be; the karanam, means. Tasya, for that 

person, again; yoga-arudhasya, when he has 

ascended to (Dhyana-) yoga; samah, inaction, 

withdrawl from all actions; eva, alone; ucyate, is 

said to be; karanam, the means for remaining 

257

poised in the state of meditation. This is the 

meaning. To the extent that one withdraws from 

actions, the mind of that man who is at cease and 

self-controlled becomes concentrated. When this 

occurs, he at once becomes established in Yoga. 

And accordingly has it been said by Vyasa: 'For a 

Brahmana there is no wealth conparable to (the 

knowledge of) oneness, sameness, truthfulness, 

character, equipoise, harmlessness, 

straightforwardness and withdrawal from various 

actions' (Mbh. Sa. 175.37). After that, now is being 

stated when one becomes established in Yoga: 

6.4 Verily, [Verily: This word emphasizes the fact 

that, since attachment to sense objects like sound 

etc. and to actions is an obstacle in the path of 

Yoga, therefore the removal of that obstruction is 

the means to its attainment.] when a man who has 

given up thought about everything does not get 

attached to sense-objects or acitons, he is then said 

to be established in Yoga. 



6.4 Hi, verily; yada, when; a yogi who is 

concentrating his mind, sarva-sankalpa-sannyasi, 

258

who has given up thought about everything-who is 

apt to give up (sannyasa) all (sarva) thoughts 

(sankalpa) which are the causes of desire, for 

things here and hereafter; na anusajjate, does not 

become attached, i.e. does not hold the idea that 

they have to be done by him; indriya-arthesu, with 

regard to sense-objects like sound etc.; and 

karmasu, with regard to actions-nitya, naimittika, 

kamya and nisiddha (prohibited) because of the 

absence of the idea of their utility; tada, then, at 

that time; ucyate, he is said to be; yoga-arudhah, 

established in Yoga, i.e. he is said to have attained 

to Yoga. From the expression, 'one who has given 

up thought about eveything', it follows that one 

has to renounce all desires and all actions, for all 

desires have thoughts as their source. This accords 

with such Smrti texts as: 'Verily, desire has thought 

as its source. Sacrifices arise from thoughts' (Ma. 

Sm. 2.3); 'O Desire, I know your source. You surely 

spring from thought. I shall not think of you. So 

you will not arise in me' (Mbh. Sa. 177.25). And 

when one gives up all desires, renunciation of all 

actions becomes accomplished. This agrees with 

such Upanisadic texts as, '(This self is identified 

with desire alone.) What it desires, it resolves; 

what it resolves, it works out' (Br. 4.4.5); and also 

such Smrti texts as, 'Whatever actions a man does, 

259

all that is the effect of desire itself' (Ma. Sm. 2.4). It 

accords with reason also. For, when all thoughts 

are renounced, no one can even move a little. So, 

by the expression, 'one who has given up thought 

about everything', the Lord makes one renounced 

all desires and all actions. When one is thus 

established in Yoga, then by that very fact one's self 

becomes uplifted by oneself from the worldly state 

which is replete with evils. Hence, 

6.5 One should save oneself by oneself; one should 

not lower oneself. For oneself is verily one's onw 

friend; oneself is verily one's own enemy. 



6.5 Uddharet, one should save; atmanam, oneself 

sunk in the sea of the world; atmana, by oneself; 

one should save, ut-haret, should uplift (oneself) 

from that, i.e. make it attain the state of being 

established in Yoga. Na avasadayet, one should not 

lower, debase; atmanam, oneself. Hi, for; atma eva, 

oneself is verily; atmanah one's own; bandhuh, 

friend. Centainly there is no other friend who can 

bring about liberation from this world. In fact, even 

a friend is an obstacle to Liberation, he being the 

260

source of such bondages as love etc. Therefore the 

emphatic statement, 'For one is one's own friend, is 

justifiable. Atma eva, oneself verily; is atmanah, 

one's own: ripuh, enemy. Anyone else who is an 

external harmful enemy, even he is of one's own 

making! Therefore the firm conclusion, 'oneself 

verily is one's own enemy's is reasonable. It has 

been said that 'oneself is verily one's own friend, 

oneself verily is one's own enemy.' As to that, (the 

self) [Ast. has this additional word, atma, self.-Tr.] 

of what kind is one's own friend, or (the self) of 

what kind is one's own enemy? This is being 

answered: 

6.6 Of him, by whom has been conquered his very 

self by the self, his self is the friend of his self. But, 

for one who has not conquered his self, his self 

itself acts inimically like an enemy. 



6.6 Tasya, of him; yena, by whom; jitah, has been 

conquered, subdued; his eva atma, very self, the 

aggregate of body and organs; that atma, self; is 

bandhuh, the friend; atmanah, of his self. The idea 

is that he is a conqueror of his senses. Tu, but; 

261

anatmanah, for one who has not conquered his self, 

who has no self-control; atma eva, his self itself; 

varteta, acts; satruvat, like an enemy; satrutve, 

inimically, with the attitude of an enemy. As an 

enemy, who is different from oneself, does harm to 

oneself, similarly one's self behaves like an enemy 

to oneself. This is the meaning. [If the body and 

organs are under control, they are helpful in 

concentrating one's mind on the Self; but, if they 

are not under control, they oppose this 

concentration.] 

6.7 The supreme Self of one who has control over 

the aggregate of his body and organs, and who is 

tranquil, becomes manifest. (He should be 

equipoised) [These words are supplied to complete 

the sentence.] in the midst of cold and heat, 

happiness and sorrow, as also honour and 

dishonour. 



6.7 Parama-atma, the supreme Self; jita-atmanah, of 

one who has control over the aggregate of his body 

and organs; prasantasya, who is tranquil, who is a 

monk with his internal organ placid; samahitah, 

262

ecomes manifest, i.e. becomes directly manifest as 

his own Self. Moreover, (he should be equipoised) 

sita-usna-sukha-duhkhesu, in the midst of cold and 

heat, happiness and sorrow; tatha, as also; manaapamanayoh 

in honour and dishonour, adoration 

and despise. 

6.8 One whose mind is satisfied with knowledge 

and realization, who is unmoved, who has his 

organs under control, is sadi to be Self-absorbed. 

The yogi treats equally a lump of earth, a stone and 

gold. 



6.8 A yogi, jnana-vijnana-trpta-atma, whose mind 

is satisfied with knowledge and realization-jnana is 

thorough knowledge of things presented by the 

scriptures, but vijnana is making those things 

known from the scriptures a subject of one's own 

realization just as they have been presented; he 

whose mind (atma) has become contented (trpta) 

with those jnana and vijnana is jnana-vijnana-trptaatma-; 

kutasthah, who is unmoved, i.e. who 

becomes unshakable; and vijita-indriyah, who has 

his organs under control;- he who is of this kind, 

263

ucyate, is said to be; yuktah, Self-absorbed. That 

yogi sama-losta-asma-kancanah, treats equally a 

lump of earth, a stone and gold. Further, 

6.9 He excels who has sameness of view with 

regard to a benefactor, a friend, a foe [Ari (foe) is 

one who does harm behind one's back.], a neutral, 

an arbiter, the hateful, [Dvesyah is one who openly 

hateful.] a relative, good people and even sinners. 



6.9 The first line of the verse beginning with 

'benefactor,' etc. is a single compound word. 

Visisyate, he excels, i.e. he is the best among all 

those who are established in Yoga-(a different 

reading is vimucyate, he becomes free); samabuddhih, 

who has sameness of view, i.e. whose 

mind is not engaged with the question of who one 

is and what he does; with regard to a suhrd, 

benefactor-one who does some good without 

consideration of return; mitram, a friend, one who 

is affectionate; arih, a foe; udasinah, a neutral, who 

sides with nobody; madhyasthah, an arbiter, who 

is a well-wisher of two conflicting parties; dvesyah, 

the hateful, who is repulsive to oneself; bandhuh, a 

264

elative;- to all these as also sadhusu, with regard 

to good people, who follow the scriptures; api ca, 

and even; papesu, sinners, who perform prohibited 

actions-with regard to all of them. Therefore, to 

acquire this excellent result- 

6.10 A yogi should constantly concentrate his mind 

by staying in a solitary place, alone, with mind and 

body controlled, free from expectations, (and) free 

from acquisition. 



6.10 A yogi, a man of meditation; satatam yunjita, 

should constantly concentrate; atmanam, his mind; 

sthitah, by staying; rahasi, in a solitary place, in 

mountain caves etc.; ekaki, alone, without any 

companion; yata-citta-atma, with mind and body 

controlled; nirasih, without expectations, free from 

hankering; and aparigrahah, free from acquisition. 

From the uise of the qualifying words, 'in a solitary 

place' and 'alone', it follows that (he has to 

undertake all these) after espousing monasticism. 

And even after renunciation, he should concentrate 

his mind by desisting from all acquisition. This is 

the meaning. Now then have to be stated the rules 

265

egarding seat, food, movements, etc. as disciplines 

for yoga in the case of one practising concentration; 

as also the signs of one who has succeeded in Yoga, 

and the consequent result etc. Hence this is begun. 

Among these, the seat is being first spoken of: 

6.11 Having firmly established in a clean place his 

seat, neither too high nor too low, and made of 

cloth, skin and kusa-grass, placed successively one 

below the other; 



6.11 See Commentary under 6.12 

6.12 (and) sitting on that seat, he should 

concentrate his mind for the purification of the 

internal organ, making the mind one-pointed and 

keeping the actions of the mind and senses under 

control. 



6.12 Pratisthapya, having established; sthiram, 

firmly; sucau, in a clean; dese, place, which is 

266

solitary, either naturally or through improvement; 

atmanah, his own; asanam, seat; na ati ucchritam, 

neither too high; na ati nicam, nor even too low; 

and that made of caila-ajina-kusa-uttram, cloth, 

skin, and kusa-grass, placed successively one 

below the other-the successive arrangement of 

cloth etc. here is in a reverse order to that of the 

textual reading-. What follows after thus 

establishing the seat? Upavisya, sitting; tatra, on 

that; asane, seat; yogam yunjyat, he should 

concentrate his mind. To what purpose should he 

concentrate his mind? In answer the Lord says: 

atma-visuddhaye, for the purification of the 

internal organ. How? Krtva, making; manah, the 

mind; ekagram, one-pointed,by withdrawing it 

from all objects; and yata-citta-indriya-kriyah, 

keeping the actions (kriyah) of the mind (citta) and 

senses (indriya) under control (yata). The external 

seat has been spoken of. Now is being stated how 

the posture of the body should be: 

6.13 Holding the body, head and neck erect and 

still, being steady, looking at the tip of his own 

nose-and not looking around; 



267


6.14 He should remain seated with a placid mind, 

free from fear, firm in the vow of a celibate, and 

with the mind fixed on Me by controlling it 

through concentration, having Me as the supreme 

Goal. 



6.14 Dharayan, holding; kaya-siro-girvam, the 

body (torso), head and neck; samam, erect; and 

acalam, still-movement is possible for one (even 

while) holding these erect; therefore it is specified, 

'still'-; sthirah, being steady, i.e. remaining steady; 

sampreksya, looking svam nasikagram, at tip of his 

own nose -looking at it intently, as it were; ca, and; 

anavalokayan, not looking; disah, around, i.e. not 

glancing now and then in various directions-. The 

words 'as it were' are to be understood because 

what is intended here is not an injunction for 

looking at the tip of one's own nose! What then? It 

is the fixing the gaze of the eyes by withdrawing it 

from external objects; and that is enjoined with a 

veiw to concentrating the mind. [What is sought to 

268

e presented here as the primary objective is the 

concentration of mind. If the gaze be directed 

outward, then it will result in interrupting that 

concentration. Therefore the purpose is to first fix 

the gaze of the eyes within.] If the intention were 

merely the looking at the tip of the nose, then the 

mind would remain fixed there itself, not on the 

Self! In, 'Making the mind fixed in the Self' (25), the 

Lord will speak of concentrating the mind verily 

on the Self. Therefore, owing to the missing word 

iva (as it were), it is merely the withdrawl of the 

gaze that is implied by sampreksya (looking). 

Further, prasantatma, with a placid mind, with a 

mind completely at peace; vigata-bhih, free from 

fear sthitah, firm; brahmacari-vrate, in the vow of a 

celibate, the vow cosisting in serivce of the teacher, 

eating food got by beggin, etc.-firm in that, i.e. he 

should follow these; besides, mat-cittah, with the 

mind fixed on Me who am the supreme God; 

samyamya, by controlling; manah, the mind, i.e. by 

stopping the modifications of the mind; yuktah, 

through concentration, i.e. by becoming 

concentrated; asita, he should remain seated; 

matparah, with Me as the supreme Goal. Some 

passionate person may have his mind on a woman, 

but he does not accept the woman as his supreme 

Goal. What then? He accepts the king or Sive as his 

269

goal. But this one (the yogi) not only has his mind 

on Me but has Me as his Goal. After that, now is 

being stated the result of Yoga: 

6.15 Concentrating the mind thus for ever, the yogi 

of controlled mind achieves the Peace which 

culminates in Liberation and which abides in Me. 



6.15 Yunjan, concentrating; atmanam, the mind; 

evam, thus, according to the methods shown 

above; sada, for ever; the yogi, niyata-manasah, of 

controlled mind; adhi-gacchati, achieves; santim, 

the Peace, the indifference to worldly attachments 

and possessions; nirvana-paramam, which 

culminates in Liberation; and mat-samstham, 

which abides in Me. Now are bieng mentioned the 

rules about the yogi's food etc.: 

6.16 But, O Arjuna, Yoga is not for one who eats 

too much, nor for one who does not eat at all; 

neither for one who habitually sleeps too long, nor 

surely for one who keeps awake. 

270



6.16 (Tu, but) O Arjuna, Yoga na asti, is not; 

atiasnatah, for one who eats too much, for one who 

eats food more than his capacity; na ca, nor is 

Yoga; anasnatah, for one who does not eat; 

ekantam, at all. This accords with the Vedic text, 

'As is well known, if one eats that much food 

which is within one's capacity, then it sustains him, 

it does not hurt him; that which is more, it harms 

him; that which is less, it does not sustain him' (Sa. 

Br.; Bo. Sm. 2.7.22). Therefore, a yogi should not eat 

food more or less than what is suitable for him. Or 

the meaning is that Yoga is not for one who eats 

more food than what is prescribed for a yogi in the 

scriptures on Yoga. Indeed, the quantity has been 

mentioned in, 'One half of the stomach is to be 

filled with food including curries; the third quarter 

is to be filled with water; but the fourth quarter is 

to be left for the movement of air,' etc. Similarly, 

Yoga is not for ati svapna-silasya, one who 

habitually sleeps too long; and Yoga is na eva, 

surely not; jagratah, for one who keeps awake too 

long. How, again, does Yoga become possibel? 


271

6.17 Yoga becomes a destroyer of sorrow of one 

whose eating and movements are regulated, whose 

effort in works is moderate, and whose sleep and 

wakefulness are temperate. 



6.17 Yogah bhavati, Yoga becomes; duhkha-ha, a 

destroyer of sorrow-that which destroys (hanti) all 

sorrows (duhkhani)-, i.e., Yoga destroys all worldly 

sorrows; yukta-ahara-viharasya, of one whose 

eating and movements are regulated- ahara (lit. 

food) means all that is gathered in, [According to 

the Commentator, ahara, which also means food, 

includes mental 'food as well. See Ch. 7.26.2.-Tr.] 

and vihara means moving about, walking; one for 

whom these two are regulated (yukta) is yuktaahara-vihara-; 

and also yukta-cestasya, of one 

whose effort (cesta) is moderate (yukta); karmasu, 

in works; similarly, yukta-svapna-avabodhasya, of 

one whose sleep (svapna) and wakefulness 

(avabodha) are temperate (yukta), have regulated 

periods. To him whose eating and movements are 

272

egulated, whose effort in work is moderate, whose 

sleep and wakefulness are temperate, Yoga 

becomes a destroyer of sorrows. When does a man 

become concentrated? That is being presently 

stated: 

6.18 A man who has become free from hankering 

for all desirable objects is then said to be Selfabsorbed 

when the controlled mind rests in the Self 

alone. 



6.18 A yogi, nihsprhah, who has become free from 

hankering, thirst; sarva-kamebhyah, for all 

desirable objects, seen and unseen; is tada, then; 

ucyate, said to be; yuktah, Self-absorbed; yada, 

when; the viniyatam, controlled; cittam, mind, the 

mind that has been made fully one-pointed by 

giving up thought of external objects; avatisthate, 

rests; atmani eva, in the non-dual Self alone, i.e. he 

gets established in his own Self. An illustration in 

being given for the mind of that yogi which has 

become Self-absorbed: 

273

6.19 As a lamp kept in a windless place does not 

flicker, such is the simile thought of for the yogi 

whose mind is under control, and who is engaged 

in concentration on the Self. 



6.19 Yatha, as; a dipah, lamp; nivata-sthah, kept in 

a windless place; na ingate, does not flicker; sa 

upama, such is the simile-that with which 

something is compared is an upama (smile)-; 

smrta, thought of, by the knowers of Yoga who 

understand the movements of the mind; yoginah, 

for the yogi; yata-citasya, whose mind is under 

control; and yunjatah, who is engaged in; yogam, 

concentration; atmanah, on the Self, i.e. who is 

practising Self-absorption. By dint of practising 

Yoga thus, when the mind, comparable to a lamp 

in a windless place, becomes concentrated, then- 

6.20 At the time when the mind restrained through 

the practice of Yoga gets withdrawn, and just when 

by seeing the Self by the self one remains contented 

in the Self alone [A.G. construes the word eva 

(certainly) with tusyati (remains contented).-Tr.]; 

274



6.20 Yatra, at the time when; cittam, the mind; 

niruddham, restrained, entirely prevented from 

wandering; uparamate, gets withdrawn; yogasevaya, 

through the practice of Yoga; ca, and; yatra 

eva, just when, at the very moment when; pasyan, 

by seeing, by experiencing; atmanam, the Self, 

which by nature is the supreme light of 

Consciousness; atmana, by the self, by the mind 

purified by concentration; tusyati, one remains 

contented, gets delighted; atmani eva, in one's own 

Self alone-. [Samadhi is of two kinds, Samprajnata 

and Asamprajnata. The concentration called right 

knowledge (Samprajnata) is that which is followed 

by reasoning, discrimination, blisss and 

unqualified egoism. Asamprajnata is that which is 

attained by the constant practice of cessation of all 

mental activity, in which the citta retains only the 

unmanifested impressions.-Cf. C. W., Vol. I, 1962, 

pp. 210, 212. According to A.G. the verses upto 6.20 

state in a general way the characteristics of 

samadhi. From the present verse to the 25th, 

Asamprajnata-samadhi is introduced and defined.- 

Tr.] Besides, 

275

6.21 When one experienece that absolute Blisss 

which can be intuited by the intellect and which is 

beyond the senses, and being established (thus) 

this person surely does not swerve from Reality; 



6.21 Yatra, when, at the time when; vetti, one 

experiences; tat, that; atyantikam, absolute-which 

is verily limitless, i.e. infinite; sukham, Bliss; yat, 

which; buddhi-grahyam, can be intuited by the 

intellect, intuited by the intellect alone, without the 

help of the senses; and which is atindriyam, 

beyond the senses, i.e. not objective; (-when one 

experieneces this kind of Bliss) and sthitah, being 

established in the nature of the Self; ayam, this 

person, the illumined one; eva, surely; na calati, 

does not swerve; tattvatah, from that Reality-i.e. 

does not deviate from the nature of Reality-. 

Further, 

6.22 Obtaining which one does not think of any 

other acquisition to be superior to that, and being 

established in which one is not perturbed even by 

great sorrow; 

276



6.22 Labdhva, obtaining; yam, which-by acquiring 

which Self-attainment; na manyate, one does not 

think; that there is aparam, any other; labham, 

acquisition; tatah adhikam, superior to that; and 

also, sthitah,being established; yasmin, in which 

Reality of the Self; na vicalyate, one is not 

perturbed; api, even; guruna, by great; duhkhena, 

sorrow, as may be caused by being struck with 

weapons, etc.-. The yoga that has been spoken of as 

a particular state of the Self, distinguished by its 

characterisics in the verses beginning with 'At the 

time when the mind gets withdrawn,' (20) etc.- 

6.23 One should know that severance of contact 

with sorrow to be what is called Yoga. That Yoga 

has to be practised with perservance and with an 

undepressed heart. 



6.23 Vidyat, one should know; tat, that; duhkhasamyoga-viyogam, 

severance (viyoga) of contact 

(samyoga) with sorrow (duhkha); to be verily 

yoga-sanjnitam, what is called Yoga-i.e. oen should 

277

know it through a negative definition. After 

concluding the topic of the result of Yoga, the need 

for pursuing Yoga is again being spoken of in 

another way in order to enjoin 'preservance' and 

'freedom from depression' as the disciplines for 

Yoga: Sah, that; yogah, Yoga, which has the results 

as stated above; yoktavyah, has to be practised; 

niscayena, with perservance; and anirvinnacetasa, 

with an undepressed heart. That which is not (a) 

depressed (nirvinnam) is anirvinnam. What is that? 

The heart. (One has to practise Yoga) with that 

heart which is free from depression. This is the 

meaning. Again, 

6.24 By totally eschewing all desires which arise 

from thoughts, and restraining with the mind itself 

all the organs from every side; 




6.25 One should gradually withdraw with the 

intellect endowed with steadiness. Making the 

mind fixed in the Self, one should not think of 

anything whatsoever. 

278



6.25 Tyaktva, by eschewing; asesatah, totally, 

without a trace; sarvan, all; the kamam, desires; 

sankalpa-prabhavan, which arise from thoughts; 

and further, viniyamya, restraining; manasa eva, 

with the mind itself, with the mind endued with 

discrimination; indriya-gramam, all the organs; 

samantatah, from every side; uparamet, one should 

withdraw, abstain; sanaih sanaih, gradually, not 

suddenly;-with what?-buddhya, with the intellect;- 

possessed of what distinction?-dhrti-grhitaya, 

endowed with steadiness, i.e. with fortitude. Krtva, 

making manah, the mind; atma-samstham, fixed in 

the Self, with the idea, 'The Self alone is all; there is 

nothing apart from It'-thus fixing the mind on the 

Self; na cintayet, one should not think of; kincit api, 

anything whatsoever. Thisis the highest instruction 

about Yoga. 

6.26 (The yogi) should bring (this mind) under the 

subjugation of the Self Itself, by restraining it from 

all those causes whatever due to which the restless, 

unsteady mind wanders away. 

279



6.26 In the beginning, the yogi who is thus engaged 

in making the mind established in the Self, etat 

vasamnayet, should bring this (mind) under the 

subjugation; atmani eva, of the Self Itself; niyamya, 

by restraining; etat. it; tatah tatah, from all those 

causes whatever, viz sound etc.; yatah yatah, due 

to which, doe to whatever objects like sound etc.; 

the cancalam, restless, very restless; and therefore 

asthiram, unsteady; manah, mind; niscarati, 

wanders away, goes out due to its inherent defects. 

(It should be restrained) by ascertaining through 

discrimination those causes to be mere 

appearances, and with an attitude of detachment. 

Thus, through the power of practice of Yoga, the 

mind of the yogi merges in the Self Itself. 

6.27 Supreme Bliss comes to this yogi alone whose 

mind has become perfectly tranquil, whose 

(quality of) rajas has been eliminated, who has 

become identified with Brahman, and is taintless. 

280



6.27 Uttamam, supreme, unsurpassable; sukham, 

Blisss; upaiti, comes; hi enam yoginam, to this yogi 

alone; prasanta-manasam, whose mind has become 

perfectly tranquil; santa-rejasam, whose (quality 

of) rajas has been eliminated, i.e. whose rajas, viz 

defects such as delusion etc. ['The five klesas, painbearing 

obstructions, are: ignorance, egoism, 

attachment, aversion, and clinging to life' 

(P.Y.Su.2.3).] have been destroyed; brahmabhutam, 

who has become identified with Brahman, 

who is free even while living, who has got the 

certitude that Bramhman is all; and akalmasam, 

who is taintless, free from vice etc. 

6.28 By concentrating his mind constantly thus, the 

taintless yogi easily attains the absolute Bliss of 

contact with Brahman. 



281

6.28 Sada yunjan, by constantly concentrating; 

atmanam, his mind; evam, thus, in the process 

stated; vigata-kalmasah, the taintles, sinless yogi, 

free from the obstacles to Yoga; sukhena, easily; 

asnute, attains; atayantam, absolute-that which 

exists by transcending limits-, supreme, 

unsurpassable; sukham, Bliss; of brahmasamsparsam, 

contact with Brahman-the Bliss that is 

in touch [In touch with, i.e. identified with, 

homogeneous with, in essential oneness with.] 

with the supreme Brahman. Now is being shown 

that result of Yoga which is the realization of 

identity with Brahman and which is the cause of 

the extinction of the whole mundane existence . 

[Liberation is conceived of in two ways-total 

cessation of sorrows, and attainment of 

unsurpassable Bliss.] 

6.29 One who has his mind Self-absorbed through 

Yoga, and who has the vision of sameness everywhere, 

see this Self existing in everything, and 

every-thing in his Self. 



282

6.29 Yoga-yukta-atma, one who has his mind Selfabsorbed 

through Yoga, whose mind is merged in 

samadhi; and sarvatra-sama-darsanah, who has the 

vision of sameness everywhere-who has the vision 

(darsana) of sameness (sama-tva), the knowledge 

of identity of the Self and Brahman everywhere 

(sarvatra) without exception, in all divergent 

objects beginning from Brahma to immovable 

things; iksate, sees; atmanam, the Self, his own Self; 

sarva-bhuta-stham, existing in everything; and 

sarva-bhutani, everything from Brahma to a clump 

of grass; unified atmani, in his Self. The fruit of this 

realization of the unity of the Self is being stated: 

6.30 One who sees Me in everything, and sees all 

things in Me-I do not out of his vision, and he also 

is not lost to My vision. 



6.30 Yah, one who; pasyati, sees; mam, Me, 

Vasudeva, who am the Self of all; sarvatra, in all 

things; ca, and; sees sarvam, all things, all created 

things, beginning from Brahma; mayi, in Me who 

am the Self of all;-aham, I who am God; na 

pranasyami, do not go out; tasya,of his vision-of 

283

one who has thus realized the unity of the Self; ca 

sah, and he also; na pranasyati, is not lost; me, to 

My vision. That man of realization does not get lost 

to Me, to Vasudeva, because of the indentity 

between him and Me, for that which is called one's 

own Self is surely dear to one, and since it is I alone 

who am the seer of the unity of the Self in all. 

6.31 That yogi who, being established in unity, 

adores Me as existing in all things, he exist in Mein 

whatever condition he may be. 



6.31 This being so, i.e. after reiterating (in the first 

line of the present verse) the idea of full realization 

contained in the previous verse, the result of that 

(realization), viz Liberation, is being spoken of (in 

the second line): The yogi, the man of full 

realization; vartate, exists; mayi, in Me, in the 

supreme state of Visnu; sarvatha api, in whatever 

condition; vartamanah, he may be. He is verily 

ever-free. The idea is that he is not obstructed from 

Liberation by anything. Furthermore, 

284

6.32 O Arjuna, that yogi is considered the best who 

judges what is happiness and sorrow in all beings 

by the same standard as he would apply to 

himself. 



6.32 Atma-aupamyena: Atma means the self, i.e. 

oneself. That by which a comparison is made is an 

upama. The abstract from of that is aupamya. 

Atma-aupamya means a standard as would be 

applicable to oneself. O Arjuna, yah, he who; 

pasyati, judges; sarvatra, in all beings; samam, by 

the same standard, in the same manner; atmaaupamyena, 

as he would apply to himself-. And 

what does he view with sameness? That is being 

stated: As sukham, happiness, is dear to me, so 

also is happiness agreeable to all creatures. Va, 

and-the word va is (used) in the sense of and; just 

as yadi, whatever; duhkham, sorrow is 

unfavourable, unwelcome to me, so also is sorrow 

unwelcome and unfavourable to all creatures. In 

this way, he looks upon happiness and sorrow as 

pleasant and unpleasant to all bengs, by the same 

standard as he would apply to himself. He does 

not act against anyone. That is , he is non-injurious. 

He who is thus non-injurious and steadfast in full 

285

Illumination, sah, that yogi; paramah matah, is 

considered as the best among all the yogis. 

Noticing that his Yoga-as spoken of and consisting 

in full Illumination- is hard to acquire, Arjuna, 

with a view to hearing the sure means to its 

attainment, said: 

6.33 Arjuna said -- O Madhusudana (Krsna), this 

Yoga that has been spoken of by You as sameness, 

I do not see its steady continuance, owing to the 

restlessness (of the mind). 



6.33 O Madhusudana, ayam, this; yogah, Yoga; yah 

proktah, that has been spoken of; tvaya, by You; 

samyena, as sameness; na pasyami, I do not see, I 

cannot conceive;-what?-etasya, its; sthiram, steady, 

undisturbed; sthitim, continuance; cancalatvat, 

owing to the unsteadiness of the mind, which is 

well known. 

6.34 For, O Krsna, the mind is unsteady, turbulent, 

strong and obstinate. I consider its control to be as 

greatly difficult as of the wind. 

286



6.34 Hi, for, O Krsna-the word krsna is derived 

from the root krs [Another derivative meaning 

may be-'the capacity to draw towards Himself all 

glorious things of this and the other world'.], in the 

sense of 'uprooting'; He is Krsna because He 

uproots the defects such as sin etc. of devotees-; 

manah, the mind; is cancalam, unsteady. Not only 

is it very unsteady, it is also pramathi, turbulent. It 

torments, agitates, the body and the organs. It 

brings them under extraneous control. Besides, it is 

balavat, strong, not amenable ot anybody's 

restraint. Again, it is drdham, obstinate, hard as the 

(large shark called) Tantu-naga (also known as 

Varjuna-pasa). Aham, I; manye, consider; tasya, itsof 

the mind which is of this kind; nigrahah, control, 

restraint; to be (suduskaram, greatly difficult;) 

vayoh iva, as of the wind. Control of the wind is 

difficult. I consider the control of the mind to be 

even more difficult than that. This is the idea. 'This 

is just as you say.' 

6.35 The Blessed Lord said -- O mighty-armed one, 

undoubtedly the mind is untractable and restless. 

287

But, O son of Kunti, it is brought under control 

through practice and detachment. 



6.35 Mahabaho, O mighty-armed one; asamsayam, 

undoubtedly-there is no doubt with regard to this; 

that the manah, mind; is durnigraham, untractable; 

and calm, restless. Tu, but; it-the modifications of 

the mind in the form of distractions-grhyate, is 

brought under control; abhyasena, through 

practice- abhyasa means repetition of some idea or 

thought of the mind one some mental plane ['Some 

mental plane' suggests some object of 

concentration.]-; and vairagyena, through 

detachment-vairagya means absence of hankering 

for enjoyment of desirable things, seen or unseen, 

as a result of the practice of discerning their defect. 

That mind is thus brought undr control, restrained, 

i.e. completely subdued. By him, however, who 

has not controlled his mind- 

6.36 My conviction is that Yoga is difficult to be 

attained by one of uncontrolled mind. But it is 

288

possible to be attained through the (above) means 

by one who strives and has a controlled mind. 



6.36 Me, My; matih, conviction; is iti, that; Yoga is 

dusprapah, difficult to be attained; asamyataatmana, 

by one of uncontrolled mind, by one who 

has not controlled his mind, the internal organ, by 

practice and detachment. Tu, but, on the other 

hand; sakyah, Yoga is possible; avaptum, to be 

attained; yatata, by one who strives, who 

repeatedly makes effort; upayatah, through the 

means described above; and vasyatmany, by one of 

controlled mind, by him whose mind has been 

brought under control through practice and 

detachment. As to that, by accepting the practice of 

Yoga, actions leading to the attainment of this or 

the next world may be renounced by a yogi, and 

yet he may not attain the result of perfection in 

Yoga, i.e. full Illumination, which is the means to 

Liberation. Consequently, at the time of death his 

mind may waver from the path of Yoga. 

Apprehending that he may be thereby ruined. 

289

6.37 Arjuna said -- O krsna, failing to achieve 

perfection in Yoga, what goal does one attain who, 

though possessed of faith, is not diligent and 

whose mind becomes deflected from Yoga? 



6.37 O krsna, aprapya, failing to achieve; yogasam-siddhim, 

perfection in Yoga, the result of 

Yoga, i.e. full Illumination; kam gatim, what goal; 

gacchati, does one attain; who, though upetah 

sraddhaya, possessed of faith, belief in God and in 

the other world; is ayatih, not diligent, devoid of 

effort on the path of Yoga; and, at the time of 

death, too, calita-manasah, whose mind becomes 

deflected; yogat, from Yoga, (i.e.) whose memory 

has been lost? 

6.38 O Mighty-armed one, fallen from both, 

without support, deluded on the path to Brahman, 

does he not get ruined like a scattered cloud? 



290

6.38 Mahabaho, O Mighty-armed one; ubhayavibhrastah, 

fallen from both, having fallen from the 

Path of Action and the Path of Yoga; apratisthah, 

without support; vimudhah, deluded-having 

become deluded; brahmanah pathi, on the path of 

Brahman, on the path leading to Brahman; kaccit 

na, does he not; nasyati, get ruined; iva, like; a 

chinna-abhram, scattered cloud? Or is it that he 

does not? 

6.39 O Krsna, You should totally eradicate this 

doubt of mine. For, none other than Yourself can 

be the dispeller of this doubt! 



6.39 O krsna, arhasi, You should; asesatah, totally; 

chettum, eradicate, remove; etat, this; samsayam, 

doubt; me, of mine. Hi, for; na tvad anyah, none 

other than You, be he a sage or a god; upapadyate, 

can be; chetta, the despeller, the destroyer; asya, of 

this; samsayasya, doubt. Therefore you Yourself 

should dispel (the doubt). This is the meaning. 

6.40 The Blessed Lord said -- O Partha, there is 

certainly no ruin for him here or hereafter. For, no 

291

one engaged in good meets with a deplorable end, 

My son! 



6.40 O Partha, eva vidyate, there is certainly; na 

vinasah, no ruin; tasya, for him; iha, here, in this 

world; or amutra, hereafter, in the other world. 

Ruin means a birth inferior to the previous one; 

that is not there for one who has fallen from Yoga. 

Hi, for; na kascit, no one; kalyana-krt, engaged in 

good; gacchati, meets with; durgatim, a deplorable 

end; tata, My son! A father is called tata because he 

perpetuates himself (tanoti) through the son. Since 

the father himself becomes the son, therefore the 

son also is called tata. A disciple is called putra 

(son). [Sri krsna addressed Arjuna thus because the 

latter was his disciple.] But what happens to him? 

6.41 Attaining the worlds of the righteous, and 

residing there for eternal years, the man fallen 

from Yoga is born in the house of the pious and the 

properous. 

292



6.41 Prapya, attaining, reaching, lokan, the worlds; 

punya-krtam, of the righteous, of the performers of 

the Horse-sacrifice, etc.; and usitva, residing there, 

enjoying the stay; for sasvatih, eternal; samah, 

years; (then,) when the period of enjoyment is over, 

the yoga-bhrastah, man fallen from Yoga, the one 

who had set out on the path Yoga, i.e. a monk-as 

understood from the force of the context [From 

Arjuna's question it minght appear that he was 

asking about the fate of people who fall from both 

the paths, viz that of Karma and of Meditation. But 

the possibility of getting ruined by performing 

actios (rites and duties) according to Vedic 

instructions does not arise, since their results are 

inevitable. However, the question of ruin is 

relevant in the case of a monk, for on the one hand 

he has renounced actions, and on the other he may 

fail to attain perfection in Yoga in the present life. 

Hence, the Lord's answer relates to the fall and 

ruin of a monk alone.]; abhijayate, is born; gehe, in 

the house; sucinam, of the pious, who perform 

actions according to scriptural instructions; and 

srimatam, who are prosperous. 

293

6.42 Or he is born in the family of wise yogis 

[Persons possessing knowledge of Brahman. (S. 

concedes that some rare householders also can 

have this knowledge, and he cites the instances of 

Vasistha, Agastya, Janaka and Asvapati of olden 

days, and Vacaspati and the author of Khanada of 

recent times.)] only. Such a birth as is of this kind is 

surely more difficult to get in the world. 



6.42 Athava, or; bhavati, he is born; kule, in the 

family; dhimatam, of wise; yoginam, yogis; eva, 

only, who are poor-which is different from the 

family of the prosperous. Etat janma, such a birth; 

yat idrsam, as is of this kind-a birth that is in the 

family of poor yogis, in a family as described; is hi, 

surely; durlabha-taram, more difficult to get, as 

compared with the earlier one; loke, in the world. 

Becuase, 

6.43 There he becomes endowed with that wisdom 

acquired in the previous body. and he strives more 

than before for perfection, O scion of the Kuru 

dynasty. 

294



6.43 Tatra, there, in the family of yogis; labhate, 

tam buddhisamyogam, he becomes endowed with 

that wisdom; paurva-dehikam, acquired in the 

previous body. And yatate, he strives; bhuyah, 

more intensely; tatah, than before, more intensely 

than that tendency acquired in the previous birth; 

samsiddau, for, for the sake of, perfection; kurunandana, 

O scion of the Kuru dynasty. How does 

he become endowed with the wisdom acquired in 

the previous body? That is being answered: 

6.44 For, by that very past practice, he is carried 

forward even in spite of himself! Even a seeker of 

Yoga transcends the result of the performance of 

Vedic rituals! 



6.44 Hi, for; tena eva, by that very; purvaabhyasena, 

past practice-the powerful habit 

formed in the past life; hiryate, he, the yogi who 

had fallen from Yoga, is carried forward; avasah 

api, even inspite of himself. If he had not 

295

committed any act which could be characterized as 

unrigtheous etc. and more powerful than the 

tendency created by the practice of Yoga, then he is 

carried forward by the tendency created by the 

practice of Yoga. If he had committed any 

unrighteous act which was more powerful, then, 

even the tendency born of Yoga gets surely 

overpowered. But when that is exhausted, the 

tendency born of Yoga begins to take effect by 

itself. The idea is that it does not get destroyed, 

even though it may lie in abeyance over a long 

period. Jijnasuh api, even a seeker; yogasya, of 

Yoga from the force of the context, the person 

implied is a monk who had engaged in the path of 

Yoga with a desire to known his true nature, but 

had falled from Yoga-; ;even he, ativartate, 

trascends-will free himself from; sabda-brahma, 

the result of the performance of Vedic ritual. What 

to speak of him who after understanding Yoga, 

may undertake it with steadfastness! And why is 

the state of Yoga higher? 

6.45 However, the yogi, applying himself 

assiduously, becoming purified from sin and 

attaining perfection through many births, thereby 

acheives the highest Goal. 

296



6.45 The yogi, the man of Knowledge; yatamanah, 

applying himself; prayatnat, assiduously, i.e. 

striving more intensely; and as a result, 

samsuddha-kilbisah, becoming purified from sin; 

and aneka-janma-samsiddhah, attaining perfection 

through many births- gathering together 

tendencies little by little in many births, and 

attaining perfection through that totality of 

impressions acquired in many births; tatah, 

thereby coming to have full Illumination; yati, 

achieves; the param, highest, most perfect; ;gatim, 

Goal. Since this is so, therefore. 

6.46 A yogi is higher than men of austerity; he is 

considered higher even than men of knowledge. 

The yogi is also higher than men of action. 

Therefore, O Arjuna, do you become a yogi. 



6.46 A yogi is adhikah, higher; tapasvibhyah, than 

men of austerity; he is matah, considered; adhikah, 

higher than, superior to; api, even; jnanibhyah, 

297

men of knowledge. Jnana here means scriptural 

learning. (A yogi is superior) to even those who 

possess that (learning). The yogi is adhikah, higher, 

greater; karmibhyah, than men of action-karma 

means Agnihotra etc.; (greater) than those who 

adhere to them. Since this is so, tasmat, therefore; 

O Arjuna, bhava, do you become a yogi. 

6.47 Even among all the yogis, he who adores Me 

with his mind fixed on Me and with faith,he is 

considered by Me to be the best of the yogis. 



6.47 Api, even; sarvesam yoginam, among all the 

yogis, among those who are immersed in 

meditation on Rudra, Aditya, and others; yah, he 

who; bhajate, adores; mam, Me; antaratmana,with 

his mind; madgatena, fixed on Me, concentrated on 

Me who am Vasudeva; and sraddhavan, with faith, 

becoming filled with faith; sah, he; is matah, 

considered; me, by Me; to be yukta-tamah, the best 

of the yogis, engaged in Yoga most intensely. [It 

has been shown thus far that Karma-yoga has 

monasticism as its ultimate culmination. And in 

the course of expounding Dhyana-yoga together 

298

with its ausxiliaries, and instructing about the 

means to control the mind, the Lord rules out the 

possibility of absolute ruin for a person fallen from 

Yoga. He has also stated that steadfastness in 

Knowledge is for a man who knows the meaning 

of the word tvam (thou) (in 'Thou are That'). All 

these instructions amount to declaring that 

Liberation comes from the knowledge of the great 

Upanisadic saying, 'Thou art That.'] 

299

Chapter 7 

7.1 The Blessed Lord said -- O Partha, hear how 

you, having the mind fixed on Me, practising the 

Yoga of Meditation and taking refuge in Me, will 

know Me with certainly and in fulness. 



7.1 O Partha, mayi asaktamanah, having the mind 

fixed on Me- one whose mind (manah) is fixed 

(asakta) on Me (mayi) who am the supreme God 

possessed on the qualification going to be spoken 

of-. Yogam yunjan, practising the Yoga of 

Meditation, concentrating the mind-. Madasrayah, 

taking refuge in Me-one to whom I Myself, the 

supreme Lord, am the refuge (asraya) is 

madasrayah-. Anyone who hankers after some 

human objective resorts to some rite such as the 

Agnihotra etc., austerity or charity, which is the 

means to its attainment. This yogi, however, 

accepts only Me as his refuge; rejecting any other 

means, he keeps his mind fixed on Me alone. Srnu, 

hear; tat, that, which is being spoken of by Me; as 

to yatha, how, the process by which; you who, 

having become thus, jnasyasi, will know; mam, 

300

Me; asamsayam, with certainty, without doubt, 

that the Lord is such indeed; and samagram, in 

fullness, possessed of such qualities as greatness, 

strength, power, majesty, etc. [Strength-physical; 

power-mental; etc. refers to omniscience and will.] 

in their fullness. 

7.2 I shall tell you in detail of this Knowledge 

which is combined with realization, [From the 

statement, 'jnasyasi, you will know', in the earlier 

verse, one may conclude that the Lord is speaking 

of indirect or theoretical knowledge. The word 

'idam, this' rules out such a conclusion; and it has 

also been said that this Knowledge is 'savijnanam, 

combined with direct experienece, realization'; it is 

Consciousness.] after experience which there 

remains nothing else here to be known again. 



7.2 Aham, I; vaksyami, shall tell; te, you; asesatah, 

in detail, fully; of that (Knowledge) about Myself, 

which is idam, this; jnanam, Knowlege; which is 

savijnanam, combined with realization, associated 

with personal enlightenment; yat jnatva, after 

experiencing which Knowledge; avasisyate, there 

301

emains; na anyat, nothing else, anything that can 

be a means to human ends; jnatavyam, to be 

known; bhuyah, again; iha, here. (In this way) the 

Lord praises that Knowledge which is intended to 

be spoken, in order ot draw the attention of the 

hearer. Thus, 'he who knows Me in reality becomes 

omniscient.' This is the idea. Therefore Knowledge 

is difficult to attain because of its superexcellent 

result. How so? This is being answered: 

7.3 Among thousands of men a rare one 

endeavours for perfection. Even of the perfected 

ones who are diligent, one perchance knows Me in 

truth. 



7.3 Sahasresu manusyanam, among thousands, 

among a multitude of men; kascit, a rare one; 

yatati, endeavours; siddhaye, for perfection. [For 

perfection: for the rise of Knowledge through the 

purification of the mind.] Siddhanam api, even of 

the perfected one; yatatam, who are diligent-they 

(those diligent ones themselves) being (considered 

to be) verily perfect because they are striving for 

Liberation; of them-; kascit, one perchance, indeed; 

302

vetti, knows; mam, Me; tattvatah, in truth. Having 

drawn the attention of the hearer by arousing 

interest, the Lord says: 

7.4 This Prakrti of Mine is divided eight-fold thus: 

earth, water, fire, air, space, mind, intellect and also 

egoism. 



7.4 Iyam, this; prakrtih, Prakrti, [Prakrti here does 

not mean the Pradhana of the Sankhyas.] the 

divine power called Maya; me, of Mine, as 

described; bhinna, is divided; astadha, eight-forl; 

iti, thus: bhumih, earth-not the gross earth but the 

subtle element called earth, this being understood 

from the statement, 'Prakrti (of Mine) is divided 

eight-fold'. Similarly, the subtle elements alone are 

referred to even by the words water etc. Apah, 

water; analah, fire; vayuh, air; kham, space; manah, 

mind. By 'mind' is meant its source, egoism. By 

buddhih, intellect, is meant the principle called 

mahat [Mahat means Hiranyagarbha, or Cosmic 

Intelligence.] which is the source of egoism. By 

ahankarah, egoism, is meant the Unmanifest, 

associated [Associated, i.e. of the nature of.] with 

303

(Cosmic) ignorance. As food mixed with position is 

called poison, similarly the Unmainfest, which is 

the primordial Cause, is called egoism since it is 

imbued with the impressions resulting from 

egoism; and egoism is the impelling force (of all). It 

is indeed seen in the world that egoism is the 

impelling cause behind all endeavour. 

7.5 O mighty-armed one, this is the inferior 

(Prakrti). Know the other Prakrti of Mine which, 

however, is higher than this, which has taken the 

from of individual souls, and by which this world 

is uphelp. 



7.5 O mighty-armed one, iyam, this; is apara, the 

inferior (Prakrti)-not the higher, (but)-the impure, 

the source of evil and having the nature of worldly 

bondage. Viddhi, know; anyam, the other, pure; 

prakrtim, Prakrti; me, of Mine, which is essentially 

Myself; which, tu, however;is param, higher, more 

exalted; itah, than this (Prakrti) already spoken of; 

Jiva-bhutam, which has taken the form of the 

individual souls, which is characterized as 'the 

Knower of the body (field)', and which is the cause 

304

of sustenance of life; and yaya, by which Prakriti; 

idam, this; jagat, world; dharyate, is upheld, by 

permeating it. 


7.6 Understand thus that all things (sentient and 

insentient) have these as their source. I am the 

origin as also the end of the whole Universe. 



7.6 Upadharaya, understand; iti, thus; that sarvani, 

all; bhutani, things; etat-yonini, have these (etat) as 

their source (yoni)-things that have these lower 

and higher Prakrtis, charcterized as the 'field' and 

the 'Knower of the field (body)', as their source are 

etat-yonini. Since My two Prakrtis are the source, 

the cause of all things, therefore, aham, I; am the 

prabhavah, origin; tatha, as also; the pralayah, end, 

the termination; krtsnasya, of the whole; jagatah, 

Universe. The maning is this: I, who am the 

ominscient God, am the source of the Univese 

through My two Prakrtis. Since this is so, therefore- 

305

7.7 O Dhananjaya, there is nothing else whatsoever 

higher than Myself. All this is strung on Me like 

pearls on a string. 



7.7 O Dhananjaya, asti, there is; na anyat kincit, 

nothing else whatsoever, no other cause; 

parataram, higher; mattah, than Me, the supreme 

God; i.e. I Myself am the source of the world. Since 

this is so, therefore, sarvam, all; idam, this, all 

things, the Universe; protam,is strung, woven, 

connected, i.e. transfixed; mayi, on Me, the 

supreme God; like cloth in the warp, [Like cloth 

formed by threads constituting its warp and woof.] 

and iva, like; maniganah, peals; sutre,on a string. 

'What qualities are You endowed with, by virtue of 

which all this is strung on You? This is being 

answered: 

7.8 O son of Kunti, I am the taste of water, I am the 

effulgence of the moon and the sun; (the letter) Om 

in all the Vedas, the sound in space, and manhood 

in men. 

306



7.8 Kaunteya, O son of Kunti, aham, I; am rasah, 

the taste, which is the essence of water. The idea is 

that water is depedent on Me who am its essence. 

This is how it is to be understood in every case. 

Just as I am the essence of water, similarly, asmi, I 

am; the prabha, effulgence; sasi-suryayoh, of the 

moon and the sun; pranavah, (the letter) Om; 

sarva-vedesu, in all the Vedas. All the Vedas are 

established on Me who am that Om. So also (I am) 

sabdah, the sound; khe, in space, as the essence. 

Space is established on Me who am that (sound). In 

the same way, nrsu, in men; (I am) paurusam, 

manhood- the quality of being man, from which 

arises the idea of manhood. Men are established on 

Me who am such. 

7.9 I am also the sweet fragrance in the earth; I am 

the brillinace in the fire, and the life in all beings; 

and I am the austerity of the ascetics. 



307

7.9 I am also the punyah, sweet; gandhah, 

fragrance; prthivyam, in the earth. The earth is 

dependent on Me who am its fragrance. The 

natural sweetness of smell in the earth is cited by 

way of suggesting sweetness of taste of water etc. 

as well. But foulness of smell etc. is due to contact 

with particular things, resulting from nescience, 

unholiness, etc. of worldly people. Ca, and ; asmi, I 

am; the tejah, brilliance; vibhavasau, in fire; so also 

(I am) the jivanam, life-that by which all creatures 

live; sarva-bhutesu, in all beings. And I am the 

tapah, austerity; tapasvisu, of ascetics. Ascetics are 

established in Me who am that austerity. 

7.10 O Partha, know Me to be the eternal Seed of 

all beings. I am the intellect of the intelligent, I am 

the courage of the courageous. 



7.10 O Partha, viddhi, know, mam, Me; to be the 

sanatanam, eternal; bijam, seed, the source of 

growth; sarva-bhutanam, of all beings. Besides, I 

am the buddhih, intellect, the power of 

discrimination of the mind; buddhimatam, of the 

intelligent, of people having the power of 

308

discrimination. I am the tejah, courage; tejasvinam, 

of the courageous, of those possessed of that. 

7.11 And of the strong I am the strength which is 

devoid of passion and attachment. Among 

creatures I am desire which is not contrary to 

righteousness, O scion of the Bharata dyansty. 



7.11 I am the balam, strength, ability, virility; 

balavatam, of the strong. That strength, again, is 

kama-raga-vivarjitam, devoid of passion and 

attachment. Kamah is passion, hankering for things 

not at hand. Ragah is attachment, fondness for 

things acquired. I am the strength that is devoid of 

them and is necessary merely for the maintenance 

of the body etc., but not that strength of the 

worldly which causes hankering and attachment. 

Further, bhutesu, among creatures; I am that 

kamah, desire-such desires as for eating, drinking, 

etc. which are for the mere maintenance of the 

body and so on; which is dharma-aviruddhah, not 

contrary to righteousness, not opposed to 

scriptural injunctions; bharatarsabha, O scion of 

the Bharata dynasty. Moreover, 

309


7.12 Those things that indeed are made of (the 

quality of ) sattva, and those things that are made 

of (the quality of) rajas and tamas, know them to 

have sprung from Me alone. However, I am not in 

them; they are in Me! 



7.12 Ye bhavah, those things; sattvikah eva, that 

indeed are made of (the quality of) sattva; and ye 

rajasah, those that are made (of the quality) of 

rajas; and tamasah, those that are made of (the 

quality of) tamas-whatever things are made (of 

sattva, rajas and tamas) according to the creatures's 

own actions: viddhi, know; tan, them, all without 

exception; mattah eva iti, to have sprung from Me 

alone when they come into being. Although they 

originate from Me, still, tu, however; aham, I; am 

na tesu, not in them-I am not subject to them, not 

under their control, as are the transmigrating 

bengs. Te, they, again; mayi, are in Me, subject to 

Me, under My control. [For sattva, rajas, and tamas 

see note under 2.45 as also Chapters 14, 17 and 18.- 

310

Tr.] 'The world does not know Me, the supreme 

Lord, even though I am of this kind, and am 

eternal, pure, intelligent and free by nature, [See 

note on p.4.-Tr.] the Self of all beings, free from all 

qualities, the cause of burning away the seed of the 

evil of transmigration!'-in this way the Lord 

expresses regret. And what is the source of that 

ignorance in the world? That is being stated: 

7.13 All this world, deluded as it is by these three 

things made of the gunas (qualities), does not 

know Me who am transcendental to these and 

undecaying. 



7.13 Sarvam, all; idam, this; jagat, world, the 

aggregate of creatures; mohitam, deluded as it ismade 

to have indiscrimination; ebhih, by these; 

aforesaid tribhih, three; bhavaih, things, in the 

forms of attachment, repulsion, delusion, etc; and 

gunamayaih, made of the gunas, of the 

transformations of the gunas; na abhijanati, does 

not know; mam, Me; who am param, 

transcendental to, distinct, different; ebhyah, from 

these gunas as referred to above; and am avyayam, 

311

undecaying, i.e. free from all (the six kinds of) 

changes in things, viz birth etc. [See note on p.38.- 

Tr.] How, again, do they cross over this divine 

Maya of Visnu, constituted by the three gunas? 

That is being stated: 


7.14 Since this divine Maya of Mine which is 

constituted by the gunas is difficult to cross over, 

(therefore) those who take refuge in Me alone cross 

over this Maya. 



7.14 Hi, since; esa, this, aforesaid; daivi, divine; 

Maya mama, of Mine, of God, of Visnu, which 

(Maya) is My own; and which is guna-mayi, 

constituted by the gunas; is duratyaya, difficult to 

cross over; therefore, this being so, ye, those who; 

wholeheartedly prapadyante, take refuge; mam 

eva, in Me alone, in Me who am the Master of 

Maya and who am their own Self, by giving up all 

forms of rites and duties; te, they; taranti, cross 

over; etam, this; mayam, Maya, which deludes all 

beings. That is to say, they become freed from the 

312

ondage of the world. 'If it is that those who resort 

to You cross over this Maya, why then do not all 

take refuge in You alone?' This is being answered: 


7.15 The foolish evildoers, who are the most 

depraved among men, who are deprived of (their) 

wisdom by Maya, and who resort to demoniacal 

ways, do not take refuge in Me. 



7.15 Mudhah, the foolish; duskrtinah, evildoers, 

sinners; who are nara-adhamah, the most 

depraved among men; who are also apa-hrtajnanah, 

deprived of, despoiled of (their) wisdom; 

mayaya, by Maya; and asritah, who resort to; 

asuram bhavam, demoniacal, ways, such as 

cruelty, untruthfulness, etc.; na, do not; 

prapadyante, take refuge; man, in Me, the supreme 

God. 


313

7.16 O Arjuna, foremost of the Bharata dynasty, 

four classes of people of virtuous deeds adore Me: 

the afflicted, the seeker of Knowledge, the seeker of 

wealth and the man of Knowledge. 



7.16 Again, O Arjuna, foremost of the Bharata 

dynasty, caturvidhah, four classes; of janah, 

people; who are eminent among human beings and 

are pious in actions, and are sukrtinah, of virtuous 

deeds; bhajante, adore; mam, Me; artah, the 

afflicted-one who is overcome by sorrow, who is in 

distress, ['One who, being in distress and seeking 

to be saved from it, takes refuge (in Me).'] being 

over-whelmed by thieves, tigers, disease, etc.; 

jijnasuh, the seeker of Knowledge, who wants to 

know the reality of the Lord; artharthi, the seeker 

of wealth; and jnani, the man of Knowledge, [i.e. 

one who, already having intellectual knowledge, 

aspires for Liberation.] who knows the reality of 

Visnu. 


314

7.17 Of them, the man of Knowledge, endowed 

with constant steadfastness and one-pointed 

devotion, excels. For I am very much dear to the 

man of Knowledge, and he too is dear to Me. 



7.17 Tesam, of them, among the four; jnani, the 

man of Knowledge, the knower of Reality, is nityayuktah, 

endowed with constant steadfastness as a 

result of being a knower of Reality; and he also 

becomes eka-bhaktih, endowed with one-pointed 

devotion, because he finds no one else whom he 

can adore. Consequently, that person of onepointed 

devotion visisyate, excels, becomes 

superior, i.e. he surpasses (the others). Hi, since; I, 

the Self, am priyah, dear; jnaninah, to the man of 

Knowledge; therefore aham, I; am atyartham, very 

much; priyah, dear to him. It is indeed a well 

known fact in the world that the Self is dear. The 

meaning, therefore, is that Vasudeva, being the Self 

of the man of Knowledge, is dear to him. And sah, 

he, the man of Knowledge, being the very Self of 

Me who am Vasudeva; is very much priyah, dear; 

mama, to Me. 'If that be so, then the other three-the 

315

afflicted and the others-are not dear to Vasudeva?' 

'This is not so!' 'What then?' 

7.18 All of these, indeed, are noble, but the man of 

Knowledge is the very Self. (This is) My opinion. 

For, with a steadfast mind, he is set on the path 

leading to Me alone who am the super-excellent 

Goal. 



7.18 Sarve, ete, all of these three, without 

exception; are eva, indeed, udarah, noble, i.e.; they 

are verily dear to Me. For, no devotee of Mine can 

become disagreeable to Me who am Vasudeva. But 

the man of Knowledge becomes very much dear. 

This is the difference. Why is this so? In answer the 

Lord says: Tu but; jnani, the man of Knowledge; is 

atma eva, the very Self, not different from Me. This 

is me, My; matam, opinion, conviction. Hi, for; 

yuktatma, with a steadfast mind-having his mind 

absorbed in the idea, 'I am verily Vasudeva, the 

Lord, and none else', that man of Knowledge 

asthitah, is set on the path leading to, he is engaged 

in ascending to, going to; mam eva, Me alone, to 

the supreme Brahman; who am the anuttamam 

316

gatim, super-excellent Goal to be reached. The man 

of Knowledge is being eulogized again: 

7.19 At the end of many births the man of 

Knowledge attains Me, (realizing) that Vasudeva is 

all. Such a high-souled one is very rare. 



7.19 Ante, at the end, after the completion; 

bahunam, of many; janmanam, births, which 

becme the repository for accumulating [Ast. omits 

this word.-Tr.] the tendencies leading to 

Knowledge; jnanavan, the man of Knowledge, who 

has got hiis Knowledge matured; directly 

prapadyate, attains; mam, Me, Vasudeva, who am 

the inmost Self; (realizing)-in what way?-iti, that; 

Vasudeva is sarvam, all. Sah, such a one, who 

realizes Me [Here Ast. adds the word Narayana.- 

Tr.] thus as the Self of all; is mahatma, a highsouled 

one. There is none else who can equal or 

excel him. Therefore he is su-durlabhah, very rare 

among thousands of men, as it has been said (in 

verse 3). The reason why one does not realize that 

all this is verily Vasudeva, the Self, is being stated: 

317

7.20 People, deprived of their wisdom by desires 

for various objects and guided by their own nature, 

resort to other deities following the relevant 

methods. 



7.20 People, hrta-jnanah, deprived of their wisdom, 

deprived of their discriminating knowledge; taih 

taih kamaih, by desires for various objects, such as 

progeny, cattle, heaven, etc.; and niyatah, guided, 

compelled; svaya prakrtya, by their own nature, by 

particular tendencies gathered in the past lives; 

prapadyante, resort; anya-devatah, to other deities, 

who are different from Vasudeva, the Self; asthaya, 

following taking the help of; tam tam niyamam,the 

relevant methods-those processes that are well 

known for the adoration of the concerned deities. 


7.21 Whichever form (of a deity) any devotee 

wants to worship with faith, that very firm faith of 

his I strengthen. 

318



7.21 Yam yam, whichever; tanum, form of a deity; 

yah, any covetous person- among these people 

with desires; who, being endowed sraddhaya, with 

faith; and being a bhaktah, devotee; icchati, wants; 

arcitum, to worship; tam eva, that very; acalam, 

firm, steady; sraddham, faith; tasya, of his, of that 

particular covetous person-that very faith with 

which he desires to worship whatever form of a 

deity, in which (worship) he was earlier engaged 

under the impulsion of his own nature-; [Ast. takes 

the portion 'svabhavatah yo yam devata-tanum 

sraddhaya arcitum icchati' with the next verse.-Tr.] 

vidadhami, I strengthen. 

7.22 Being imbued with that faith, that person 

engages in worshipping that form, and he gets 

those very desired results therefrom as they are 

dispensed by Me alone. 



319

7.22 Yuktah,being endued; taya, with that; 

sraddhaya, faith, as granted by Me; sah, that 

person; ihate, engages in; radhanam, i.e. 

aradhanam, worshipping; tasyah, that form of the 

deity. And labhate, he gets; tan hi, those very; 

kaman, desired results; tatah, there-from, from that 

form of the deity which was worshipped; as 

vihitan, they are dispensed, meted out; maya eva, 

by Me alone, who am the omniscient, supreme 

God, because I am possessed of the knowledge of 

the apportionment of the results of actions. The 

meaning his that he surely gets those desired 

results since they are ordained by God. If the 

reading be hitan (instead of hi tan), then the 

beneficence (-hita means beneficent-) of the desired 

result should be interpreted in a figurative sense, 

for desires cannot be beneficial to anyone! 


7.23 That result of theirs who are of poor intellect is 

indeed limited. The worshippers of gods go to the 

gods. My devotees go to Me alone. 



320

7.23 Since those non-discriminating men with 

desires are engaged in disciplines for limited 

results, therefore, tat phalam, that result; tesam, of 

theirs; alpamedhasam, who are of poor intellect, of 

poor wisdom; antavat tu bhavati, is limited, 

ephemeral, indeed. Deva-yajah, the worshippers of 

gods; yanti, go; devan, to the gods. Madbhaktah, 

My devotees; yanti, to; mam api, to Me alone. 

'Thus, though the effort needed is the same, they 

do not resort to me alone for the unlimited result. 

Alas! they are surely in a pitiable condition.' In this 

manner the Lord expresses his compassion. 'Why 

do they not take refuge in Me alone?' The answer 

is: 

7.24 The unintelligent, unaware of My supreme 

state which is immutable and unsurpassable, think 

of Me as the unmanifest that has become manifest. 



7.24 Abuddhayah, the unintelligent, the nondiscriminating 

ones; ajanantah, unaware; mama, of 

My; param, supreme; bhavam, state, My reality as 

the supreme Self; which is avyayam, immutable, 

undecaying; and anuttanam, unsurpassable; 

321

manyante, think; mam, of Me; as avyaktam, the 

unmanifest, the invisible; apannam, that has 

become; vyaktim, manifest, visible, at present [At 

present, after being embodied as an Incarnation.]though 

I am the ever well-known God. They think 

so because they are unaware of My reality. This is 

the idea. What is the reason for their ignorance? 



7.25 Being enveloped by yoga-maya, I do not 

become manifest to all. This deluded world does 

not know Me who am birthless and undecaying. 



7.25 Yoga-maya-samavrtah, being enveloped by 

yoga-maya-Yoga means the combination, the 

coming together, of the (three) gunas; that 

(combination) is itself maya, yoga-maya; being 

enveloped, i.e. veiled, by that yoga-maya; aham, I; 

na prakasah, do not become manifest; sarvasya, to 

all, to the world. The idea is that I become manifest 

only to some devotees of Mine. For this very 

reason, ayam, this; mudhah, deluded; lokah, 

322

world; na abhijanati, does not know; mam, Me; 

who am ajam, birthless; and avyayam, undecaying. 

[In verse 13 the reason for the non-realization of 

the supreme, unqualified Brahman was stated. The 

present verse states the reason for the nonrealization 

of the qualified Brahman.] 'That yogamaya, 

because of My being covered by which the 

world does not know Me- that yoga-maya, since it 

belongs to Me, does not obstruct the knowlege of 

Me who am God, the possessor of maya, just as the 

magic of any other magician does not cover his 

knowledge.' Since this is so, therefore- 

7.26 O Arjuna, I know the past and the present as 

also the future beings; but no one knows Me! 



7.26 O Arjuna, aham, I, however; veda, know; 

samatitani, the past beings; and vartamanani, the 

present. I know ca, also; bhavisyani, the future; 

bhutani, beings. Tu, but; na kascana, no one; veda, 

knows; mam, Me. Except the one person who is 

My devotee and has taken refuge in Me, no one 

adores Me, jus because he does not know My 

reality. 'What, again,is the obstruction to knowing 

323

Your reality, being prevented by which the 

creatures that are born do not know You?' In 

anticipation of such a question, the Lord says this: 

7.27 O scion of the Bharata dynasty, O destroyer of 

foes, due to the delusion of duality arising from 

likes and dislikes, all creatures become bewildered 

at the time of their birth. 



7.27 Iccha-dvesa-samutthena, by what arises from 

likes and dislikes: iccha, likes, and dvesa, dislikes, 

are iccha-dvesau; anything arising from them is 

icchadvesa-samutthah. (Creatures are duluded) by 

that. By what? When that is thus sought to be 

known in particular, the Lord answers: dvandvamohena, 

by the delusion of duality. Delusion 

(moha) that originates from duality (advandva) is 

dvandva-moha. Those very likes and dislikes, 

which are mutually opposed like heat and cold, 

which relate to happiness and sorrow and their 

causes, and which come into association with all 

beings in due course, are termed as duality (and 

this deludes all creatures). As regards them, when 

likes and dislikes arise from the experience of 

324

happiness, sorrow and their causes, then, by 

bringing the wisdom of all beings under their 

control, they create bewilderment which is the 

cause of the impediment to the rise of knowledg 

about the reality of Self, the suprem Truth. Indeed, 

exact knowledg about objects even in the external 

world does not arise in one whose mind is 

overpowered by the defects, viz likes and dislikes. 

It goes without saying that knowledge of the 

indwelling Self, beset with many obstacles as it is, 

does not arise in a completely bewildered person 

whose intelligence has been overcome by them. 

Therefore, bharata, O scion of the Bharata dynasty; 

owing to that delusion of duality arising from likes 

and dislikes, sarvabhutani, all creatures become 

deluded. Parantapa, O destroyer of foes; they yanti 

sammoham, become bewildered, come under 

delusion; sarge, at the time of their birth, i.e. at the 

time of their origination. The idea is that all 

creatures that come into being do so prepossessed 

by delusion. 'Since this is so, therefore all creatures, 

being deluded and having their wisdom 

obstructed by that delusion of duality, do not 

know Me who am their Self. Hence, they do not 

adore Me as their Self.' 'Who, again, are those that, 

becoming free from the delusion of duality, come 

to know You, and adore You as the Self in 

325

accordance with the scriptures?' In order to 

elaborate the subject enquired about, it is being 

said: 


7.28 On the other hand, those persons who are of 

virtuous deeds, whose sin has come to an end, 

they, being free from the delusion of dulaity and 

firm in their convictions, adore Me. 



7.28 Yesam jananam, those persons; tu, on the 

other hand; punya-karmanam, who are of virtuous 

deeds, in whom exist virtuous deeds that are the 

cause of purification of the mind; whose papam, 

sin; antagatam, has come to an end, is almost 

eradicated, attenuated; te, they; dvandva-mohanirmuktah, 

being free from the delusion of duality 

as described; and drdhavratah, firm in their 

convictions-those who [Here Ast. adds, 'sarvaparityaga-vratena, 

through the vow of 

relinquishing everything'.-Tr.] have the firm 

knowledge that the supreme Reality is such alone 

and not otherwise are called drdhavratah-; 

326

hajante, adore; mam, Me, the supreme Self. Why 

do they worship? This is being answered: 


7.29 Those who strive by resorting to Me for 

becoming free from old age and death, they know 

that Brahman, everything about the individual Self, 

and all about actions. [They know Brahman as 

being all the individual entities and all actions. 

This verse prescribes meditation on the qualified 

Brahman for aspirants of the middle class. Verses 

beginning with the 14the speak about the 

reaization of the unqualified Brahman by aspirants 

of the highest class.] 



7.29 Ye, those who; yatanti, strive; asritya, by 

resorting; mam, to Me, the supreme God, by 

having their minds absorbed in Me; jara-maranamoksaya, 

for becoming free from old age and 

death; te, they; viduh, know; tat, that; brahma, 

Brahman, which is the Supreme; they know 

krtsnam, everything; about adhyatmam, the 

327

individual Self, that indwelling intity; ca, and; they 

know akhiliam, all; about karma, actions. 


7.30 Those who know me as existing in the 

physical and the divine planes, and also in the 

context of the sacrifice, they of concentrated minds 

know Me even at the time of death. 



7.30 Ye, those who; viduh, know; mam, Me; saadhi-bhuta-adhidaivam, 

as existing in the physical 

and the divine planes; ca, and also; sa-adhiyajnam, 

as existing in the context of the sacrifice; te, they; 

yukta-cetasah, of concentrated minds-those who 

have their minds absorbed in God; viduh, know; 

mam, Me; api ca, even; prayanakale, at the time of 

death. [For those who are devoted to God, there is 

not only the knowledge of Brahman as identified 

with all individuals and all actions (see previous 

verse), but also the knowledge of It as existing in 

all things on the physical, the divine and the 

sacrificial planes. Those who realize Brhaman as 

existing in the context of all the five, viz of the 

328

individual, of actions, of the physical,of the divine, 

and of the sacrifices-for them with such a 

realization there is no forgetting, loss of awareness, 

of Brahman even at the critical moment of death.] 

329

Chapter 8 


8.1 Arjuna said -- O supreme person, what is that 

Brahman? What is that which exists in the 

individual plane? What is action? And what is that 

which is said to exist in the physical plane? What is 

that which is said to be existing in the divine 

plane? 



8.1 See Commentary under 8.2. 


8.2 O Madhusudana, how, and who, is the entity 

existing in the sacrifice here in this body? And at 

the time of death, how are You to be known by 

people of concentrated minds? 



330

8.2 In order to settle these questions seriatim - 

8.3 The Blessed Lord said -- The Immutable is the 

supreme Brahman; self-hood is said to the entity 

present in the individual plane. By action is meant 

the offerings which bring about the origin of the 

existence of things. 



8.3 Aksaram means that which does not perish (na 

ksarati), the supreme Self. This agrees with the 

Upanisadic text, 'Under the mighty rule of this 

Immutable, O Gargi...' (Br. 3.8.9). And (the letter) 

Om is not accept here [as the meaning of aksara 

(lit. letter)], because of its being mentioned (as a 

letter) later on in, 'The single letter Om, which is 

Brahman' (13). Besides, the adjective 'supreme' is 

more apporpriate with regard to the absolute, 

immutable Brahman. By svabhava, self-hood, is 

meant the eixtence of that very supreme Brahman 

in every body as the indwelling Self. Svabhavah 

ucyate, self-hood is said to be, is referred to by the 

word; adhyatmam, the entity which, as the 

indwelling Self, exists in the body (atma) by 

331

making it its habitat (adhikrtya), and which in the 

ultimate analysis is the supreme Brahman. 

Visargah, the offerings, the giving away to gods of 

things like porridge [Caru: An oblations of rice, 

barley and pulse boiled-together to be offered to 

gods.], cake, etc.; bhuta-bhava-udbhava-karah, 

which bring about the origin of the existence of 

things; is karma-sanjnitah, meant by action. This 

sacrifice consisting in pouring of oblations is called 

action. The existence (bhava) of (moving and 

nonmoving) things (bhuta) is bhuta-bhava. The 

coming into being (udbhava) of that (existence) is 

bhuta-bhava-udbhavah. That which causes (karoti) 

this is bhuta-bhava-udbhava-karah, i.e. the 

originator of existing things. It is needed from this 

source that all bengs, moving and non-moving, 

originate thorugh the successive processes of 

railfall etc. (see 3.14-15). 


8.4 The which exists in the physical plane is the 

mutable entity, and what exists in the divine plane 

is the Person. O best among the embodied beings, I 

Myself am the entity that exists in the sacrifice in 

this body. 

332



8.4 Adhibhutam, that which exists in the physical 

plane, i.e. that which exists by comprising all 

creatures;-what is it?-it consists of the ksarah 

bhavah, mutable entity. Ksarah is that which is 

mutable, which is destructible; bhavah means 

anything whatsoever that has orgination. This is 

meaning. Purusah means the Person, derived in 

the sense of he by whom all things are pervaded; 

or, he who lies in every heart. He is 

Hiranyagarbha, who resides in the Sun and 

sustains the organs of all creatures. He is adhidaivatam, 

the entity existing in the divine plane. 

Deha-bhrtam-vara, O best among the embodied 

beings; adhiyajnah, the entity existing in sacrifices, 

is the Deity, called Visnu, presiding over all 

sacrifices-which agrees with the Vedic text, 

'Sacrifice is indeed Vishu' (Tai, Sam. 1.7.4). Aham 

eva, I Myself, who am that very Visnu; am 

adhiyajnah, the entity existing in the sacrifice; 

which is going on atra dehe, in this body. Since a 

sacrfice is performed with body, therefore it is 

closely associated with the body. In this sense it is 

said to be going on in the body. 

333


8.5 And at the time of death, anyone who departs 

by giving up the body while thinking of Me alone, 

he attains My state. There is no doubt about this. 



8.5 Ca, and ; anta-kale, at the time of death; yah, 

anyone who; prayati, departs; muktva, by giving 

up; the kalevaram, body; smaran, while thinking; 

mam eva, of Me alone, who am the supreme Lord 

Visnu; sah, he; yati, attains; madhavam, My state, 

the Reality that is Vishu, Asti, there is; na, no; 

samsayah, doubt; atra, about this, in this regard, as 

to whether he attains (Me) or not. 'This rule does 

not apply in relation to me alone.' 'What then?' 


8.6 O son of Kunti, thinking of any entity 

whichever it may be one gives up the body at the 

end, he attains that very one, having been always 

engrossed in its thought. 

334



8.6 O Son of Kunti, smaran, thinking of; bhavam, 

any entity, any particular deity; yam yam va api, 

which ever it may be; tyajati, one gives up; the 

kalevaram, body; ante, at the end, at the time of the 

departure of life; eti, he attains; tam tam eva, that 

very one, that very entity which is rememberednone 

else; having been sada, always; tadbhavabhavitah, 

engrossed in its thought. Engrossment in 

it is tad-bhavah; one by whom that is remembered 

as a matter of habitual recollection is tadbhavabhavitah. 

Since the last thought is thus the cause of 

acquiring the next body- 


8.7 Therefore, think of Me at all times and fight. 

There is no doubt that by dedicating your mind 

and intellect to Me, you will attain Me alone. 



8.7 Tasmat, therefore; anusmara, think of; mam, 

Me, in the way prescribed by the scriptures; 

sarvesu kalesu, at all times; and yudhya, fight, 

335

engage your-self in war, which is your own (caste) 

duty. Asamsayah, there is no doubt in this matter; 

that arpita-mano-buddhih, by dedicating your 

mind and intellect; mayi; to Me; esyasi, you-you 

who have thus dedicated our mind and intellect to 

Me, Vasudeva-will attain; mam eva, Me alone, as I 

shall be remembered. [When the Lord instructs 

Arjuna to think of Him, and at the same time 

engage in war, it may seem that He envisages a 

combination of Knowledge and action. But this is 

not so, because when one thinks of all actions, 

accessories and results that come within the 

purview of the mind and the intellect as Brahman, 

it is denied that actions etc. have any separate 

reality apart from Brahman. Therefore no 

combination is involved here.] Besides, 

8.8 O son of Prtha, by meditating with a mind 

which is engaged in the yoga of practice and which 

does not stray away to anything else, one reaches 

the supreme Person existing in the effulgent 

region. 



336

8.8 Partha, O son of Prtha; anu-cintayan, by 

meditating, i.e. contemplating in accordance with 

(anu) the instruction of teachers and scriptures; 

cestasa, with a mind; abhyasa-yogayuktena, 

engaged in the yoga of practice-abhyasa, practice, 

consists in the repetition of the same kind of 

thought, uninterupted by any contrary idea, with 

regard to Me who am the object of concentration of 

the mind; that practice itself is yoga; the mind of a 

yogi is engrossed (yuktam) in that itself; with a 

mind that is such, and na anya-gamina, which does 

not stray away to anything else which is not 

inclined to go away to any other object; yati, one 

reaches; the paramam, supreme, unsurpassed; 

purusam, Person; divyam, existing in the effulgent 

region (divi), in the Solar Orb. And, to what kind of 

a Person does he go? This is being stated: 


8.9 He who meditates on the Omniscient, the 

Anceint, the Ruler, subtler than the subtle, the 

Ordainer of everything, of inconceivable form, 

effulgent like the sun, and beyond darkness-(he 

attains the supreme Person). 

337



8.9 Yah, he who, anyone who; anusmaret, 

meditates on; kavim, the Omniscient, the Knower 

of things past, present and future; puranam, the 

Ancient, the Eternal; anusasitaram, the Ruler, the 

Lord of the whole Universe; aniyamsam, subtler; 

anoh, than the subtle; dhataram, the Ordainer; 

sarvasya, of every-thing-one who grants the fruits 

of actions, in all their varieties, individually to all 

creatures; acintya-rupam, who is of inconceivable 

form-His form, though always existing, defies 

being conceived of by anybody; aditya-varnam, 

who is effulgent like the sun, who is manifest as 

eternal Consciousness like the effulgence of the 

sun; and parastat, beyond; tamasah, darknessbeyond 

the darkness of delusion in the form of 

ignorance-(he attains the supreme Person). This 

verse is to be connected with the earlier itself thus: 

'by meditating (on Him)...he attains Him.' Further, 


8.10 At the time of death, having fully fixed the 

Prana (vita force) between the enebrows with an 

unswering mind, and being imbued with devotion 

338

as also the strength of concentration, he reaches 

that resplendent supreme person. 



8.10 Prayana-kale, at the time of death; after first 

brining the mind under control in the lotus of the 

heart, and then lifting up the vital force-through 

the nerve going upward-by gradually gaining 

control over (the rudiments of nature such as) 

earth etc. [Space, air, fire, water and earth.] and 

after that, samyak, avesya, having fully fixed; 

pranam, the Prana (vital force); madhye, between; 

the bhruvoh, eye-brows, without losing attention; 

acalena manasa, with an unwavering mind; he, the 

yogi possessed of such wisdom, yuktah, imbued; 

bhaktya, with devotion, deep love; ca eva, as also; 

yoga-balena, [Yoga means spiritual absorption, the 

fixing of the mind on Reality alone, to the exclusion 

of any other object.] with the strength of 

concentration-i.e; imbued with that (strength) also, 

consisting in steadfastness of the mind arising from 

accumulation of impressions resulting from 

spiritual absorption; upaiti, reaches; tam, that; div 

yam, resplendent; param, supreme; purusam, 

Person, described as 'the Omniscient, the Ancient,' 

339

etc. The Lord again speaks of Brahman which is 

sought to be attained by the process going to be 

stated, and which is described through such 

characteristics as, 'What is declared by the knowers 

of the Vedas,'etc.: 


8.11 I shall speak to you briefly of that immutable 

Goal which the knowers of the Vedas declare, into 

which enter the deligent ones free from 

attachment, and aspiring for which people practise 

celibacy. 



8.11 Pravaksye, I shall speak; te, to you; 

samgrahena, briefly; tat, of that; which is called the 

aksaram, immutable-that whch does not get 

exhausted, which is indestructible; padam, Goal to 

be reached; yat, which; veda-vidah, the knowers of 

the Vedas, the knowers of the purport of the 

Vedas; vedanti, declare, speak of It as opposed to 

all qualifications-'It is neither gross nor minute' (Br. 

3.8.8) etc.-, in accordance with the Upanisadic text, 

'O Gargi, the knowers of Brahman say this 

340

Immutable (Brahman) is that' (ibid); and further, 

yat, into which, after the attainment of complete 

realization; visanti, enter; yatayah, the diligent 

ones, the monks; who have become vita-ragah, free 

from attachment; and icchantah, aspiring to know 

(-to know being supplied to complete the sense-); 

yat, which Immutable; people caranti, practise; 

brahmacaryam, celibacy-at the teacher's house. 

Commencing with, '"O venerable sir, which world 

does he really win thereby who, among men, 

intently meditates on Om in that wonerful way till 

death?" To him he said, "O Satyakama, this very 

Brahman that is (known as) the inferior and 

superior is but this Om"' (pr.5.1-2), it has been 

stated, 'Again, anyone who meditates on the 

supreme Purusa with the help of this very syllable 

Om, as possessed of three letters,...he is lifted up to 

the world of Brahma (Hiranyagarbha) by the 

Sama-mantras,' (op.cit.5) etc. Again, beginning 

with '(Tell me of that thing which you see as) 

different from virtue, different from vice,' it has 

been stated, 'I tell you briefly of that goal which all 

the Vedas with one voice propound, which all the 

austerities speak of, and wishing for which people 

practise Brahmacarya: it is this, viz Om' (Ka.1.2.14- 

15), etc. In the above quotations, Om which is 

going to be spoken of is presented as a name of this 

341

supreme Brahman, and also as Its symbol like an 

image. This has been done as a means to 

meditation on it (Om) for the attainment of the 

supreme Brahman by poeple of low and mediocre 

intellect, in as much as this leads to Liberation in 

course of time. Here also that very meditation on 

Om in the manner stated above-which is the means 

of attaining the supreme Brahman introduced in, 

'(He who meditates on) the Omniscient, the 

Ancient,' and in, '(I shall speak to you birefly of 

that immutable Goal) which the knowers of the 

Vedas declare,' and which (meditation) leads to 

Liberation in due course [Realization of Brahman 

leads to immediate Liberation (sadyomukti, 

whereas meditation (contemplation, upasana) 

leads to gradual Liberation (krama-mukti).-Tr.]-has 

to be spoken of along with 'adherence to yoga' as 

also whatever is connected directly or indirectly 

with it. For this purpose the following text is 

begun: 

8.12 Having controlled all the passages, having 

confined the mind in the heart, and having fixed 

his own vital force in the head, (and then) 

continuing in the firmness in yoga; 

342



8.12 Samyamya, having controlled; sarva-dvarani, 

all the passages, the doors of perception; 

niruddhya, having confined; the manah, mind; 

hrdi, in the heart-not allowing it to spread out; and 

after that, with the help of the mind controlled 

therein, rising up through the nerve running 

upward from the heart, adhaya, having fixed; 

atmanah, his own; pranam, vital force; murdhni, in 

the lead; (and then) asthitah, continuing in; 

yogadharanam, the firmness in yoga-in order to 

make it steady-. And while fixing it there itself, 

8.13 He who departs by leaving the body while 

uttering the single syllable, viz Om, which is 

Brahman, and thinking of Me, he attains the 

supreme Goal. 



8.13 Yah, he who; prayati, departs, dies; tyajan, by 

leaving; deham, the body-the phrase 'leaving the 

body' is meant for qualifying departure; thereby it 

343

is implied that the soul's departure occurs by 

abandoning the body, and not through the 

destruction of its own reality, having abandoned 

thus-; vyaharan, while uttering; the eka-adsaram, 

single syllable; om iti brahma, viz Om, which is 

Brahman, Om which is the name of Brahman; and 

anusmaran, thinking; mam, of Me, of God who is 

implied by that (syllable); sah, he; yati, attains; the 

paramam, supreme, best; gatim, Goal. Further, 

8.14 O son of Prtha, to that yogi of constant 

concentration and single-minded attention, who 

remembers Me uninterruptedly and for long, I am 

easy of attainment. 



8.14 Partha, O son of Prtha, tasya yoginah, to that 

yogi; nitya-yuktasya, of constant concentration, 

who is ever absorbed (in God); and ananya-cetah, 

of single-minded attention, a yogi whose mind is 

not drawn to any other object; yah, who; smarati, 

remembers; mam, Me, the supreme God; satatam, 

uninteruptedly; and nityasah, for long-. By 

satatam, uninterrupteldy, is meant 'without any 

break'. By niryasah, is meant along duration. Not 

344

six months, nor even a year! What then? The 

meaning is: He who remembers Me for his whole 

life, continuously. To that yogi aham, I; am 

sulabhah, easy of attainment. Since this is so, 

therefore one should remain ever absorbed in Me, 

with mind given to nothing else. 'What follows 

from Your being easy of attainment?' This is being 

answered: 'Hear what follows from My being easy 

of attainment.' 


8.15 As a result of reaching Me, the exalted ones 

who have attained the highest perfection do not get 

rebirth which is an abode of sorrows and which is 

impermanent. 



8.15 Upetya mam, as a result of reaching Me who 

am God-as a result of realizing My nature; 

mahatmanah, the exalted ones, the monks; gatah, 

who have attained; the paramam, highest; 

samsiddhim, perfection, called Liberation; na, do 

not; apnuvanti, get; this kind of punarjanama, 

rebirth. As to what kind of rebirth they do not get, 

345

the Lord states its characteristics-duhkhalayam, 

which is an abode of sorrows, a resort of physical 

and other sorrows, i.e. a birth to which sorrows 

adhere. It is not merely an abode of sorrows, but 

also asavatam, impermanent, having no fixity of 

nature. On the other hand, those who do not reach 

Me, they come again. Again, 'Is it that those who 

attain someone other than You return?' This is 

being answered: 


8.16 O Arjuna, all the worlds together with the 

world of Brahma are subject to return. But, O son 

of Kunti, there is no rebirth after reaching Me. 



8.16 O Arjuna, all the lokah, worlds; abrahmabhuvanat, 

together with the world of Brahmabhuvana 

is that (place) in which creatures are born, 

and brahma-bhuvana means the world of Brahma; 

punah avartinah, are subject to return, are by 

nature liable to come again; Tu, but; kaunteya, O 

son of Kunti, na vidyate, there is no; punarjanma, 

rebirth; upetya, after reaching; mam, Me alone. 

346

Why are all the worlds together with the realm of 

Brahma subject to return? Becuase they are limited 

by time. How? 

8.17 Those poeple who are knowers of what day 

and night are, know the day of Brahma which ends 

in a thousand yugas [The four yugas (in the human 

worlds), viz Satya, Treta, Dwapara, and Kali are 

made up of 4,320,000 years. This period multiplied 

by a thousand constitutes one day of Brahma. His 

night also extends over an equal period. See M.S. 

and V.S.A.], and His night which ends in a 

thousand yugas. 



8.17 Viduh, they know; that ahah, day; brahmanah, 

of Brahma, of Prajapati, of Virat; yat, which; 

sahasra-yuga-paryantam, ends in a thousand 

yugas; and also the ratirm, night; yuga-sahasraantam, 

which ends in a thousand yugas, having the 

same duration as the day. Who knows (these)? In 

reply the Lord says: Te, they; janah, poeple; 

ahoratra-vidah, who are the knowers of what day 

and night are, i.e. the people who know the 

measurement of time. Since the worlds are thus 

347

delimited by time, therefore they are subject to 

return. What happens during the day and the night 

of Prajapati is being stated: 

8.18 With the coming of day all manifested things 

emerge from the Unmanifest and when night 

comes they merge in that itself which is called the 

Unmanifested. 



8.18 Ahar-agame, with the coming of day, at the 

time when Brahma wakes; sarvah vyaktayah, all 

manifested things, all things that get manifested, 

all creatures characterized as moving and nonmoving; 

prabhavanti, emerge, become manifested; 

avyaktat, from the Unmanifested-avyakta 

(Unmanifested) is the state of sleep of Prajapati; 

from that avyakta. Similarly, ratri-agame, when 

night comes, at the time when Brahma sleeps; 

praliyante, they, all the manifested things, merge; 

tatra eva, in that itself; avyakta-sanjnake, which is 

called the Unmanifested referred to above. In order 

to obviate the defect of the emergence of some 

unmerited result and the destruction of merited 

results; [The following verse says that the very 

348

same multitude of beings continues in the different 

cycles of creation, and there-fore these two defects 

do not arise.] for pointing out the meaningfulness 

of the scriptures [For the earlier reason the 

scriptures do not lose their validity.] dealing with 

bondage and Liberation; and with a view to 

propounding detachment from the world on the 

ground that the helpless multitude of beings 

perishes after being born again and again under 

the influence of accumulated results of actions that 

have for their origin such evils as ignorance etc. 

[The five evils are: ignorance, egoism, attachment, 

aversion and clinging to life. (See P. Y. Su. 2.3)], the 

Lord says this: 

8.19 O son of Prtha, after being born again and 

again, that very multitude of beings disappears in 

spite of itself at the approach of night. It comes to 

life at the approach of day. 



8.19 O son of Prtha, bhutva, after being born again 

and again at the approach of day; sah eva, that 

very-not any other; bhutagramah, multitude of 

beings, consisting of the moving and the non- 

349

moving objects that existed in the earlier cycle of 

creation; praliyate, disappears repeatedly; avasah, 

in spinte of itself, [For they are impelled by their 

own defects] without any independence whatever; 

ratri-agame, at the approach of night, at the close 

of the day. Prabhavati, it comes to life, verily in 

spite of itself; ahar-agame, at the approach of day. 

The means for the attainment of that Immutable 

which was introduced has been pointed out in, 'He 

who departs by leaving the body while uttering the 

single syllable, viz Om, which is Brahman, ' etc. 

(13). Now, with a vies to indicating the real nature 

of that very Immutable, this is being said-that It is 

to be reached through this path of yoga: 

8.20 But distinct from that Unmanifested is the 

other eternal unmainfest Reality, who does not get 

destroyed when all beings get destroyed. 



8.20 He is parah, distinct, different;-From what?tasmat, 

from that aforesaid (Unmanifested). The 

word tu, but, is meant for showing the distinction 

of the Immutable that is going to be spoken of from 

350

the Unmanifested. He is bhavah, the Reality, the 

supreme Brahman called the Immutable. Even 

though different, there is the possibility of 

similarlity of characteristics. Hence, for obviating 

this the Lord says: anyah, the other, of a different 

characteristic, and He is the Immutable which is 

beyond the range of the organs. It has been said 

that He is distinct from that. From what, again is 

He distinct? Avyaktat, from the Unmaifested 

spoken of earlier, which is the seed of the 

multitude of beings, and which is characterized as 

ignorance (avidya) [Ast. adds, 'anyah vilaksanah, 

bhavah ityabhiprayah: The meaning is that the 

Reality is different and distinct (form that 

Unmanifested).-Tr.] He is sanatnah, eternal. 

Bhavah, the Reality; yah sah, who is such; na, does 

not; vinasyati, get destroyed; when sarvesu 

bhutesu, all beings, beginning from Brahma; 

nasyatsu, get destroyed. 


8.21 He who has been mentioned as the 

Unmanifested, the Immutable, they call Him the 

supreme Goal. That is the supreme abode of Mine, 

reaching which they do not return. 

351



8.21 He Himself who has been uktah, meantioned; 

as avyaktah, Unmanifest; the aksarah, Immutable; 

ahuh, they call; tam, Him-that very unmanifest 

Reality which is termed as the Immutable; the 

paramam, supreme; gatim, Goal. Tat, That; is the 

paramam, supreme; dhama, abode, i.e. the 

supreme State; mama, of Mine, of Visnu; yam 

prapya, reaching which Reality; na nivartante, they 

do not return to the worldly state. The means for 

gaining That is being stated: 

8.22 O son of Prtha, that supreme Person-in whom 

are included (all) the beings and by whom all this 

is pervaded-is, indeed, reached through onepointed 

devotion. 



8.22 O son of Prtha, sah, that; parah purusah, 

supreme, unsurpassable Person-(the word purusa) 

derived in the sense of 'residing in the heart' or 'allpervasiveness'; 

that Person, compared to whom 

352

there is nothing superior-; yasya, in whom, in 

which Person; antahsthani, are included; bhutani, 

(all) the beings which are Its products-for a 

product remains inherent in its cause; and yena, by 

whom, by which Person; tatam, is pervaded; 

sarvam, all; idam, this, the Universe, as pot etc. are 

by space; is tu, indeed; labhyah, reached; through 

ananyaya, one-pointed; bhaktya, through devotion, 

characterized as Knowledge; ananyaya, which is 

one pointed, which relates to the Self. The 

Northern Path meant for the attainment of Braman 

by the yogis under discussion, who have 

superimposed the idea of Brahman on the syllable 

Om and who are destined to get Liberation in due 

course, has to be stated. Hence, in order to present 

the intended idea the verse, '(O best of the Bharata 

dynasty) of that time...at which,' etc. is being 

recited. The description of the Path of Return (in 

verse 25) is by way of praising the other Path (of 

Departure, in verse 24): 


8.23 O best of the Bharata dynasty, I shall now 

speak of that time by departing at which the yogis 

attain the State of Non-return, and also (of the time 

353

y departing at which they attain) the State of 

Return. 



8.23 Bharatarsabha, O best of the Bharata dynasty; 

vaksyami, I shall speak; tu, now; tam, of that; 

kalam, time; prayatah, by departing, by dying; (these 

words are to be which time; yoginah, the 

yogis; yanti, attain; anavrttim, the State of Nonreturn, 

of nonrebirth; ca eva, and also; of the time 

by departing at which they attain its opposite, 

avrttim, the State of Return. By 'Yogis' are implied 

both the yogis (men of meditation) and the men of 

acitons (rites and duties). But the men of action are 

yogis by courtesy, in accordance with the 

description, 'through the Yoga of Action for the 

yogis' (3.3). The Lord speaks of that time: [This is 

Ast.'s reading.-Tr.] 

8.24 Fire, light, daytime, the birght forrnight, the 

six months of the Northern solstice-by following 

this Path, persons who are knowers of Brahman 

attain Brahman when they die. 

354



8.24 Agnih, fire-is a deity presiding over a period 

of time; similarly, jyotih, light-also is a deity 

presiding over a period of time. Or fire and light 

are the well-known Vedic deities. As the 

expression 'mango grove' is used with regard to a 

place where mango trees are more numerous, 

similarly, the expressions 'at which time' and 'that 

time' (in the earlier verse) are used in view of the 

predominance (of the deities presiding over time). 

[If the first two (fire and light) are taken as Vedic 

deities, then the remaining three are the only 

deities of time. Still, the latter being numerically 

greater, all the five deities are referred to as deities 

of time. The deities of both the Paths-of gods and 

manes, or of the Northern and the Southern Paths 

as they are called-who are gods of time, are 

referred to here as 'time' by such words as day, 

fortnight, six months, etc.] So also, ahah, daytime, 

means the deity of daytime. Suklah, the bright 

fortnight, implies the deity presiding over the 

bright fortnight. Sanmasah uttarayanam, the six 

months of the Northern solstice-here, too, is 

understood the deity presiding over the Path. This 

is the principle (of interpretation followed 

355

elsewhere (in the Upanisads also). Tatra, following 

this Path; janah, persons; who are brahma-vidah, 

knowers of Brahman, those engaged in meditation 

on (the qualified) Brahman; gacchanti, attain; 

brahma, Brahman; prayatah, when they die. It is 

understood that they attain Brahman through 

stages. Indeed, according to the Upanisadic text, 

'His vital forces do not depart' (Br. 4.4.46), there is 

neither going nor coming back for those 

established in full realization, who are fit for 

immediate Liberation. Having their organs merged 

in Brahman, they are suffused with Brahman, they 

are verily identified with Brahman. 


8.25 Smoke, night, as also the dark fortnight and 

the six months of the Southern solstice-following 

this Path the yogi having reached the lunar light, 

returns. 



8.25 Dhuman, smoke; and ratrih night, are the 

deities presiding over smoke and night. Similarly, 

356

krsnah, the dark fornight, means the deity of the 

dark fortnight. Just as before, by sanmasah 

daksinayanam the six months of the Southern 

solstice, also is verily meant a deity. Tatra, 

following this Path; yogi, the yogi who performs 

sacrifices etc., the man of actions; prapya, having 

reached; candramasam jyotih, the lunar lighthaving 

enjoyed the results (of his actions); 

nivartate, returns, on their exhaustion. 


8.26 These two courses of the world, which are 

white and black, are verily considered eternal. By 

the one a man goes to the State of Non-return; by 

the other he returns again. 



8.26 Ete, these two; gati, courses; jagatah, of the 

world; which are sukla-krsne, white and black [The 

Northern Path (the path of the Gods), and the 

Southern Path (the Path of the Manes) 

respectively.]-white because it is a revealer of 

Knowlege, and black because there is absence of 

that (revelation); are hi, verily; mate, considered; 

357

sasvate, eternal, because the world is eternal. These 

two courses are possible for those who are 

qualified for Knowledge and for rites and duties; 

not for everybody. This being so, ekaya, by the one, 

by the white one; yati, a man goes; anavrttim, to 

the State of Non-return; anyaya, by the other; 

avartate, he returns; punah, again. 


8.27 O son of Prtha, no yogi [One steadfast in 

meditation.) whosoever has known these two 

courses becomes deluded. Therefore, O Arjuna, be 

you steadfast in yoga at all times. 



8.27 O son of Prtha, na kascana yogi, no yogi 

whosoever; janan, has known; ete srti, these two 

courses as described-that one leads to worldly life, 

and the other to Liberation; muhyati, becomes 

deluded. Tasmat, therefore; O Arjuna, bhava, be 

you; yoga-yuktah, steadfast in Yoga; sarvesu 

kalesu, at all times. Here about the greatness of 

that yoga: 

358


8.28 Having known this, the yogi transcends all 

those results of rigtheous deeds that are declared 

with regard to the Vedas, sacrifices, austerities and 

also charities, and he reaches the primordial 

supreme State. 



8.28 Viditva, having known; idam, this-having 

fully ascertained and practised what was spoken in 

the course of determining the answers to the seven 

questions (put by Arjuna in verse 1 and 2); the yogi 

atyeti, transcends, goes beyond; tat sarvam, all 

those; punya-phalam, results of righteous deeds, 

aggregate of rewards; yat, that are; pradistam, 

declared by the scriptures; with regard to these,viz 

vedesu, with regard to teh Vedas which have been 

properly [Sitting facing eastward after having 

washed one's hands, face, etc.] studied; yajnesu, 

with regard to sacrifices performed together with 

their accessories; tapahsu, with regard to 

austerities practised correctly [With concentrated 

mind, intellect, etc.]; ca eva, and also; danesu, with 

regard to charities rightly [Taking into 

359

consideration place, time and fitness of the 

recipient.] given; and upaiti, he reaches; the param, 

supreme; sthanam, State of God; adyam, which is 

primordial, the Cause that existed in the beginning, 

i.e. Brahman. 

360

Chapter 9 


9.1 The Blessed Lord said -- However, to you who 

are not given to cavilling I shall speak of this 

highest secret itself, which is Knowledge [Jnana 

may mean Brahman that is Consciousness, or Its 

knowledge gathered from the Vedas (paroksajnana). 

Vijnana is direct experience (aparoksajnana).] 

combined with experience, by realizing 

which you shall be free from evil. 



9.1 Te, to you; anasuyave, who are not given to 

cavilling, who are free from carping; pravaksyami, 

I shall speak of; idam, this. The Lord uttered the 

word 'this' by bearing in mind as an immediately 

present fact the knowledge of Brahman that will be 

and was spoken of in the earlier chapters. The 

word tu (however) is used for pointing out a 

distinction [The distinction of Knowledge from 

meditation that was being discussed.]. (I shall 

speak) of this itself-what is that?-(it is) 

guhyatamam, the highest secret; and is jnanam, 

361

Knowledge, complete Knowledge-nothing else-, 

the direct means to Liberation, as stated in the 

Upanisads and the Smrtis, 'Vasudeva is all' (7.19), 

'the Self verily is all this' (Ch. 7.25.2), 'One only, 

without a second' (op. cit. 6.2.1), etc., and also as 

stated in such Upanisadic texts as, 'On the other 

hand, those who understand otherwise than this 

come under a different ruler, and belong to the 

worlds that are subject to decay' (op. cit. 7.25.2). 

(Knowledge) of what kind? It is vijnana-sahitam, 

combined with experience; jnatva, by realizing, by 

attaining; yat, which Knowledge; moksyase, you 

shall be free; asubhat, from evil, from worldly 

bondage. 


9.2 This is the Sovereign Knowledge, the Sovereign 

Profundity, the best sanctifire; directly realizable, 

righteous, very easy to practise and imperishable. 



9.2 And that is raja-vidya, the Sovereign 

Knowledge, the kind among sciences because of 

the abundance of its radiance. Indeed, this 

362

knowledge of Brahman shines most brilliantly 

among all kiinds of learning [The word raja means 

a king, or figuratively, the greatest; or, derived 

from the root raj, to shine, it may mean shining.- 

Tr.] So also, idam, this; is raja-guhyam, the 

Sovereign Profundity, the kind among 

profundities; uttamam, the best; pavitram, 

sanctifier. This knowledge of Brahman, which 

sanctifies all things that purify, is the greatest. 

Shine it reduces to ashes in a moment (the results 

of) all actions-righteous, unrighteous and otherstogether 

with their roots, accumulated over many 

thousands of births, therefore, what to speak of its 

sanctifying power! Besides, it is 

pratyaksavagamam, directly realizable, directly 

perceivable like happiness etc. Even though 

possessed of many qualities, a thing may be 

noticed to be contrary to righteousness. The 

knowledge of the Self is not opposed to 

righteousness, in that way, but it is dharmyam, 

righteous, not divorced from righteousness. Eeve 

so, it may be difficult to practice. Hence the Lord 

says it is susukham, very easy; kartum to practise, 

like the knowledge of the distinction among jewels. 

It is seen (in the world) that, actions which require 

little effort and are accomplished easily yield 

meagre results, whereas those that are difficult to 

363

accomplish yield great results. Thus the 

contingency arises that this (knowledge of 

Brahman), however. which is easily attained, 

perishes when its result gets exhausted. Therefore 

the Lord says it is avyayam, imperishable. From 

the point of view of its result, it is not perishable 

like (the results of) actions. Hence the knowledge 

of the Self should be highly regarded. 

9.3 O destroyer of foes, persons who are regardless 

of this Dharma (knowledge of the Self) certainly go 

round and round, without reaching Me, along the 

path of transmigration which is fraught with death. 



9.3 Parantapa, O destroyer of foes; those purusah, 

persons, again; who are asraddadhanah, regardless 

of, devoid of faith in; asya dharmasya, this 

Dharma, this knowledge of the Self-those who are 

faithless as regards its true nature as well as its 

result, who are sinful, who have taken recourse to 

the 'upanisad' (mystical teaching) of demoniacal 

people, consisting in consideration the body alone 

as the Self, and who delight in life (sense 

enjoyments); nivartante, certainly go round and 

364

ound;-where?-mrtyu-samsara-vartmani, along the 

path (vartma) of transmigration (samsara) fraught 

with death (mrtyu), the path leading to hell, birth 

as low creatures, etc., i.e., they go round and round 

along that very path; aprapya, without reaching; 

mam, Me, the supreme God. Certainly there is no 

question of their attaining Me. Hence, the 

implication is that (they go round and round) 

without even acquiring a little devotion, which is 

one of the disciplines [Ast. omits the word 

sadhana, disciplines.-Tr.] constituting the path for 

reaching Me. Having drawn Arjuna's attention 

through the (above) eulogy, the Lord says: 


9.4 This whole world is prevaded by Me in My 

unmanifest form. All beings exist in Me, but I am 

not contained in them! 



9.4 Idam, this; sarvam, whole; jagat, world; is 

tatam, pervaded; maya, by Me; through the 

supreme nature, that I have, avyakta-murtina, in 

My unmanifest form, in that form in which My 

365

nature is not manifest, i.e. in My form which is 

beyond the range of the organs. Sarva-bhutani, all 

beings, from Brahma to a clump of grass; 

matsthani, exist in Me, are established in Me in that 

unmanifest form. For, no created thing that is 

bereft of the Self (i.e. of Reality) can be conceived of 

as an object of practical use. Therefore, being 

possessed of their reality through Me who am their 

Self, they exist in Me. Hence they are said to be 

established in Me. I Myself am the Self of those 

created things. Consequently, it appears to people 

of little understanding that I dwell in them. Hence 

I say: Na ca aham, but I am not; avasthitah, 

contained; tesu, in them, in the created things. 

Since unlike gross objects I am not in contact with 

anything, therefore I am certainly the inmost core 

even of space. For, a thing that has no contact with 

anything cannot exist like something contained in a 

receptacle. For this very reason that I am not in 

contact with anyting- 


9.5 Nor do the beings dwell in Me. Behod My 

divine Yoga! I am the sustainer and originator of 

beings, but My Self is not contained in the beings. 

366



9.5 Na ca bhutani, nor do the beings, beginning 

from Brahma; matsthani, dwell in Me. Pasya, 

behold; me, My; aisvaram, divine; yogam, Yoga, 

action, performance, i.e. this real nature of Myself. 

The Upanisadic text, too, similarly shows the 

absence of association (of the Self) due to Its being 

free from contact: '...unattached, for It is never 

attached' (Br. 3.9.26). Behold this other wonder: I 

am the bhuta-bhrt, sustainer of beings, though I am 

unattached. Ca, but; mama atma, My Self; na 

bhutasthah, is not contained in the bengs. As it has 

been explained according to the logic stated above, 

there is no possibility of Its remaining contained in 

beings. How, again, is it said, 'It is My Self? 

Following human understanding, having 

separated the aggregate of body etc. (from the Self) 

and superimposing eoism of them, the Lord calls It 

'My Self'. But not that He has said so by ignorantly 

thinking like ordinary mortals that the Self is 

different from Himself. So also, I am the bhutabhavanah, 

originator of beings, one who gives 

birth to or nourishes the beings. By way of 

establishing with the help of an illustration the 

subject-matter [Subject-matter-that the Self, which 

367

has no contact with anything, is the substratum of 

creation, continuance and dissolution.] dealt with 

in the aforesaid two verses, the Lord says: 


9.6 Understand thus that just as the voluminous 

wind moving everywhere is ever present in space, 

similarly all beings abide in Me. 



9.6 Upadharaya, understand; iti, thus; that yatha, 

just as; in the world, the mahan, voluminous-in 

dimension; vayuh, wind; sarvatragah, moving 

everywhere; is nityam, ever; [During creation, 

continuance and dissolution] akasa-sthitah, present 

in space; tatha, similarly; (sarvani, all; bhutani, 

beings; matsthani,) abide in Me who am 

omnipresent like space-abide certainly without any 

contact. 


368

9.7 O son Kunti, all the beings go back at the end of 

a cycle to My Prakrti. I project them forth again at 

the beginning of a cycle. 



9.7 Kaunteya, O son of Kunti; sarva-bhutani, all the 

beings-all the beings which, like wind abiding in 

space, abide thus in Me during their period of 

existence; yanti, go back; kalpa-ksaye, at the end of 

a cycle, at the time of dissolution; mamikam 

prakrtim, to My Prakrti which consists of the three 

gunas (qualities; see 7.13) and is (called My) lower 

Nature. Punah, again; aham, I; visrjami, project 

forth, create; tani, them, the beings, as before [As 

before: as in previous cycles of creation.]; 

kalpadau, at the beginning of a cycle, at the time of 

creation. 


9.8 Keeping My own prakrti under control, I 

project forth again and again the whole of this 

multitude of beings which are powerless owing to 

the influence of (their own) nature. 

369



9.8 Thus avastabhya, keeping under control; svam, 

My own; prakrtim, Prakrti, which is charcterized 

as nescience; visrjami, I project forth; punah, 

punah, again and again; the krtsnam, whole of; 

imam, this; existing bhuta-gramam, multitude of 

beings which are born of Prakrti; which, being 

under another's sub-jugation due to such defects 

[See under 8.19, introductory Commentary.-Tr.] as 

ignorance etc., are avasam, powerless, not 

independent; prakrteh vasat, under the influence 

of their own nature. 'In that case, You, who are the 

supreme God and who ordain this multitude of 

beings unequally, will become associated with 

virtue and vice as a result of that act?' In aswer the 

Lord says this" 


9.9 O Dhananjaya (Arjuna), nor do those actions 

bind Me, remaining (as I do) like one unconcerned 

with, and unattached to, those actions. 

370



9.9 O Dhananjaya, na ca, nor do; tani, those; 

karmani, actions-which are the sources of the 

creation of the multitude of beings unequally; 

nibadhnanti, bind; mam, Me, who am God. As to 

that, the Lord states the reason for His not 

becoming associated with the actions: Asinam, 

remaining (as I do); udasinavat, like one 

unconcerned, like some indifferent spectator- for 

the Self is not subject to any change; and asaktam, 

unattached; tesu karmasu, to those actions-free 

from attachment to results, free from the egoism 

that 'I do.' Hence, even int he case of any other 

person also, the absence of the idea of agentship 

and the absence of attachment to results are the 

causes of not getting bound. Otherwise, like the 

silkworm, a foolish man becomes bound by 

acitons. This is the idea. There (in th previous two 

verses) it involves a contradiction to say, 

'Remaining like one unconcerned, I project forth 

this multitude of beings.' In order to dispel this 

doubt the Lord says: 


371

9.10 Under Me as the supervisor, the Prakrti 

produces (the world) of the moving and the nonmoving 

things. Owing to this reason, O son of 

Kunti, the world revolves. 



9.10 Maya, under Me; adhyaksena, as the 

supervisor, remaining changeless as a mere 

witness under all circumstances; prakrtih, the 

Prakrti, My maya consisting of the three gunas and 

characterized as ignorance; suyate, produces; the 

world sa-cara-acaram. of the moving and the nonemoving 

things. Thus there is the Vedic text, 'The 

one divine Being is hidden in all beings; He is 

amnipresent, the indwelling Self of all bengs, the 

Supervisor of actions, the refuge of all beings, the 

witness, the one who imparts consceiousness, 

unconditioned [This is according to Sankaracarya's 

commentary on this verse. A.G. interprets kevala 

as non-dual.-Tr.] and without qualities' (Sv. 6.11). 

Anena hetuna, owing to this reason-because of this 

presiding over; O son of Kunti, the jagat, world, 

with the moving and the non-moving things, 

consisting of the manifest and the unmanifest; 

viparivartate, revolves, under all conditions 

372

[During creation, continuance and dissolution.] All 

the activities of the world in the form, 'I eat this; I 

see; I hear this; I experience this happiness, suffer 

this sorrow; I shall do this for that purpose, [Ast. 

omits this portion.-Tr] I shall do this for this 

purpose; I shall know this,' etc. indeed arise owing 

to their being the objects of the conscious witness. 

They verily exist in consciousness, and end in 

consciousness. And such mantras as, 'He who is 

the witness of this is in the supreme heaven' 

[Supreme heaven, the heart; i.e. He is inscrutable.] 

(Rg., Na. Su. 10.129.7; Tai. Br.2.8.9), reveal this fact. 

Since it follows from this that there is no other 

conscious being part from the one Deity-who is the 

witness of all as the absolute Consciousness, and 

who in reality has no contact with any kind of 

enjoyment-, therefore there is no other enjoyer. 

Hence, in this context, the question, 'For what 

purpose is this creation?', and its answer are 

baseless-in accordance with the Vedic text, 'Who 

know (It) truly, who can fully speak about this 

here? From where has this come? From where is 

this variegated creation?' (Rg. 3.54.5; 10.129.6). And 

it has been pointed out by the Lord also: 

'Knowledge remains covered by ignorance. 

Thereby the creatures become deluded' (5.15). 

373


9.11 Not knowing My supreme nature as the Lord 

of all beings, foolish people disregard Me who 

have taken a human body. 



9.11 Ajanatah, not knowing; mama, My; param, 

supreme; bhavam, nature-My supreme Reality, 

which is like space, nay, which is subtler and more 

pervasive than space; as bhuta-maheswaram, the 

Lord of all beings, the great Lord of all beings who 

is their Self; mudhah, foolish people, the nondiscriminating 

ones; avajananti, disregard, belittle; 

mam, Me, although I am by nature thus eternal, 

pure, intelligent, free and the Self of all beings; and 

asritam, who have taken; manusim tanum, a 

human body common to men, i.e... when I act with 

the help of a human body. As a result of that, as a 

result of continously disrespecting Me, those 

wretches get ruined. How? 


374

9.12 Of vain hopes, of vain actions, of vain 

knowledge, and senseless, they become verily 

possessed of the deceptive disposition of fiends 

and demons. 



9.12 Moghasah, of vain hopes. So also, moghakarmanah, 

of vain actions: their rites, such as 

Agnihotra etc. which are undertaken by them, 

verily become vain, fruitless actions, because of 

dishonouring the Lord, disregarding Him who is 

their own Self. In this way they are of vain actions. 

Similarly, mogha-jnanah, of vain knowledge: of 

fruitless knowledge; even their knowledge verily 

becomes useless. And vicetasah, senseless: i.e., they 

lose their power of discrimination. Besides, 

[Besides, in the next birth...] they become sritah, 

possessed of; the mohinim, self-deceptive, selfdelusive; 

prakritim, disposition; raksasim, of 

fiends; and asurim, of demons-according to which 

the body is the Self; i.e., they become habitually 

inclined to act cruelly, saying, 'cut, break, drink, 

eat, steal others' wealth,' etc. [The habit to cut, 

break, drink, eat, etc. is characteristic of fiends. The 

habit of stealing others' wealth, etc. is characteristic 

375

of demons.] This is stated in the Sruti, 'Those 

worlds of devils (are covered by blinding 

darkness)' (Is. 3). 


9.13 O son of Prtha, the noble ones, being 

possessed of divine nature, surely adore Me with 

single-mindedness, knowing Me as the immutable 

source of all objects. 



9.13 On the other hand, O son of Prtha, those 

mahat-manah, noble ones-who are not smallmined, 

who are imbued with faith, and who have 

set out on the path of Liberation, which is 

characerized by devotion to God; being asritah, 

possessed of; daivim, divine; prakrtim, naturedistinguished 

by mental and physical control, 

kindness, faith, etc.; tu, surely; bhajante, adore; 

mam, Me, God; ananya-manasah, with singlemindedness; 

jnatva, knowing Me; as the avyayam, 

immutable; bhutadim, source of all objects, of 

space etc. (i.e. th five elements) as well as of living 

beings. How? 

376


9.14 Always glorifying Me and striving, the men of 

firm vows worship Me by paying obeisance to Me 

and being ever endowed with devotion. 



9.14 Satatam, always; kirtayantah, glorifying; mam, 

Me, God, who am Brahman in reaility; ca, and; 

yatantah, striving, endeavouring with the help of 

such virtues as withdrawal of the organs, control of 

mind and body, kindness, non-injury, etc.; drdhavratah, 

the men of firm vows those whose vows 

[Vows such as celibacy], those whosevows are 

unshakable; upasate, worship Me; namasyantah, 

by paying obeisance; mam, to Me, to the Self 

residing in the heart, ca, and; nitya-yuktah, being 

ever endowed; bhaktya, with devotion. The 

various ways in which they adore are being stated: 


9.15 Others verily worship Me by adoring 

exclusively through the sacrifice of the knowledge 

377

of oneness; (others worship Me) multifariously, 

and (others) as the multiformed existing variously. 



9.15 Anye, others, giving up others forms of 

adoration; ca, verily; upasate, worship; mam, Me, 

God; yajantah, by adoring, glorifying; api, 

exclusively; jnana-yajnene ekatvena, through the 

sacrifice of the knowledge of oneness-knowledge 

of God itself being the sacrifice; and that 

knowledge consists in the realization of the highest 

truth that the supreme Brahman is verily one. 

Adoring with that (knowledge) they worship Me. 

And some others Me prthaktvena, multifariouslyin 

different forms as the sun, moon, etc. They 

worship (Me) by thinking that, Visnu who is God 

Himself exists in different forms as the sun etc. Still 

others worship Me thinking that, that very God 

who is visvatomukhah, mulitiformed, who has His 

facr everywhere, i.e., who is the Cosmic Person; 

exists bahudha, variously. In numerous ways they 

worship Him, the Cosmic Person, who has His face 

everywhere. 'If they worship in numerous ways, 

how is it that they worship You alone?' Hence the 

Lord says: 

378


9.16 I am the kratu, I am the yajna, I am the svadha, 

I am the ausadha, I am the mantra, I Myself am the 

ajya, I am the fire, and I am the act of offering. 



9.16 Aham, I; am the kratuh, a kind of Vedic 

sacrifice; I Myself am the yajnah, sacrifice as 

prescribed by the Smrtis; further, I am svadha, the 

food that is offered to the manes; I am ausadhamby 

which word is meant the food that is eaten by 

all creatures. Or, svadha means food in general of 

all creatures, and ausadha means medicine for 

curing diseases. I am the mantra with which 

offering is made to manes and gods. I Myself am 

the ajyam, oblations; and I am agnih, the fire-I 

Myself am the fire into which the oblation is 

poured. And I am the hutam, act of offering. 

Besides, 


9.17 Of this world I am the father, mother, 

ordainer, (and the), grand-father; I am the 

379

knowable, the sancitifier, the syllable Om as also 

Rk, Sama and Yajus. 



9.17 Asya, of this; jagatah, world; aham, I; am pita, 

the father; mata, the mother; dhata, ordainer, 

dispenser of the results of their actions to the 

creatures; (and the) pirtamahah, grand-father. I am 

the vedayam, knowable-that which has to be 

known; the pavitram, sanctifier; [Virtuous actions.] 

and the onkarah, syllable Om; eva ca, as also Rk, 

Sama and Yajus. [Brahman, which has to be 

known, is realizable through Om, regarding which 

fact the three Vedas are the authority. The ca (as 

also) is suggestive of the Atharva-veda.] Moreover, 


9.18 (I am) the fruit of actions, the nourisher, the 

Lord, witness, abode, refuge, friend, origin, end, 

foundation, store and the imperishable seed. 



380

9.18 (I am) the gatih, fruit of actions; the bharta, 

nourisher; [The giver of the fruits of actions.] the 

prabhuh, Lord; the saksi, witness of all tha is done 

or not done by creatures; the nivasah, abode, 

where creatures live; the saranam, refuge, remover 

of sufferings of the afflicted who take shelter; the 

suhrt, friend, one who does a good turn without 

thought of reward; the prabhavah, origin of the 

world; the pralayah, end, the place into which the 

world merges. So also, (I am) the sthanam, 

foundation on which the world rests; the 

nidhanam, store, which is for future enjoyment of 

creatures; and the avyayam, imperishable; bijam, 

seed, the cause of growth of all things which 

germinate. The seed is imperishable because it 

continues so long as the world lasts. Indeed, 

nothing springs up without a seed. And since 

creation is noticed to be continuous, it is 

understood that the continuity of the seed never 

ends. Further, 


9.19 O Arjuna, I give heat, I withhold and pour 

down rain. I am verily the nectar, and also death 

existence and nonexistence. 

381



9.19 O Arjuna, aham, I, in the form of the sun; 

tapami, give heat through some intense rays. 

Through some rays utsrjami, I pour down; varsam, 

rain. Having poured down, again nigrhnami, I 

withdraw it through some rays-for eight months. 

Again I pour it down in the rainy season. I am eva 

ca, verily; the amrtam, nectar of the gods; and 

mrtyuh, death of the mortals. I Myself am sat, 

existence-the effect which has come into bneing in 

relation to its cause; and its opposite, asat, 

nonexistence. [Nonexistence: the cause which has 

not become manifest as the effect possessing name 

and form, It cannot be admitted that the effect has 

absolute existence, for the Upanisad says, 'All 

transformation has speech as it basis, and it is 

name only' (Ch.6. 1. 4). Nor can it be said that the 

cause has absolute non-existence, for there is the 

text,'...by what logic can the existent come verily 

out of nonexistence? But surely,...all this was 

Existence, one without a second' (op. cit. 6.2.2).] It 

is not that the Lord is Himself absolutely 

nonexistence; nor are effect and cause (absolutely) 

existence and nonexistent (respectively). Those 

men of Knowledge who meditate of Me while 

382

worshpping Me according to the respective forms 

of sacrifices mentioned above-regardomg Me as 

one or multifirious, etc.-, they attain Me alone 

according to their conceptions. 

9.20 Those who are versed in the Vedas, who are 

drinkers of Soma and are purified of sin, pray for 

the heavenly goal by worshipping Me through 

sacrifices. Having reached the place (world) of the 

king of gods, which is the result of righteousness, 

they enjoy in heaven th divine pleasure of gods. 



9.20 Those, again, who are ignorant and desirous of 

pleasures, trai-vidyah, who are versed in the three 

Vedas, who know the Rk, Yajus and Sama Vedas; 

somapah, who are drinkers of Soma; and who, as a 

result of that very drinking of Soma, are putapapah, 

purified of sin; prarthayante, pray for; the 

svargatim, heavenly goal, the attainment of 

heaven-heaven itself being the goal [Ast. adds this 

portion-svareva gatih, heaven itself being the goal.- 

Tr.]-; istva, by worshipping; mam, Me, existing in 

the forms of gods such as the Vasus and others; 

yajnaih, through sacrifices such as the Agnistoma 

383

etc. And asadya, having reached; surendra-lokam, 

the place (world) of the kind of gods, of Indra; 

(which is) punyam, the result of righteousness; te, 

they; asnanti, enjoy; divi, in heaven; the devyan, 

divine, heavenly, supernatural;; deva-bhogan, 

pleasures of gods. 


9.21 After having enjoyed that vast heavenly 

world, they enter into the human world on the 

exhaustion of their merit. Thus, those who follow 

the rites and duties prescribed in the three Vedas, 

and are desirous of pleasures, attain the state of 

going and returning. 



9.21 Bhuktva, after having enjoyed; tam, that: 

visalam, vast; svargalokam, heavenly world; te, 

they; visanti, enter into; this martyalokam, human 

world; ksine, on the exhaustion; of their punye, 

merit. Evam, thus, indeed; anuprapannah, those 

who follow in the manner described; traidharmyam, 

[A variant reading is trayi-dharmam.- 

Tr.] the rites and duties prescribed in the three 

384

Vedas-merely the Vedic rites and duties; and are 

kama-kamah, desirous of pleasures; labhante, 

attain; only gata-agatam, the state of going and 

returning, but never that of independence. This is 

the meaning. 

9.22 Those persons who, becoming non-different 

from Me and meditative, worship Me everywhere, 

for them, who are ever attached (to Me), I arrange 

for securing what they lack and preserving what 

they have. 



9.22 On the other hand, ye janah, those persons, the 

monks, who are desireless and fully illumined; 

who ananyah, becoming non-different (from Me), 

having realized the supreme Deity, Narayana, as 

their own Self; and cintayantah, becoming 

meditative; ['Having known that I, Vasudeva, am 

the Self of all, and there is nothing else besides 

Me'.] paryu-pasate mam, worship Me everywhere; 

['They see Me the one, all-pervading, infinite 

Reality.'] tesam, for them; who have realized the 

supreme Truth, nitya-abhiyuktanam, who are ever 

attached (to Me); aham, I; vahami, arrange for; 

385

oth yoga-kesamam, securing what they lack and 

preserving what they have. Yoga means making 

available what one does not have, and ksema 

means the protection of what one has got. Since 

'but the man of Knowledge is the very Self. (This 

is) My opinion' and 'he too is dear to Me' (7.17,18), 

therefore they have become My own Self as also 

dear. Does not the Lord surely arrange for securing 

what they lack and protecting what they have even 

in the case of other devotees? This is true. He does 

arrange for it. But the difference lies in this: Others 

who are devotees make their own efforts as well 

for their own sake, to arrange for securing what 

they lack and protecting what they have. On the 

contrary, those who have realized non-duality do 

not make any effrot to arrange for themselves the 

acquisition of what they do not have and the 

preservation of what they have. Indeed, they desire 

nothing for themselves, in life or in death. They 

have taken refuge only in the Lord. Therefore the 

Lord Himself arranges to procure what they do not 

have and protect what they have got. 'If you 

Yourself are the other gods even, then do not their 

devotees too worship You alone?' 'Quite so!' 

9.23 Even those who, being devoted to other deities 

and endowed with faith, worship (them), they also, 

386

O son of Kunti, worship Me alone (though) 

following the wrong method. 



9.23 Api, even; ye, those who; anya-devatabhaktah, 

being devoted to tother deities; and 

anvitah sraddhaya, endowed with faith; yajante, 

worship (them), te api, they also; O son of Kunti, 

yajanti, worship; mam, Me; eva, alone; (though) 

avidhi-purvakam, following the wrong method. 

Avidhi implies ignorance. So the idea is that they 

worship (Me) ignorantly. 'How it is that they 

worship (Me) ignorantly?' [i.e. the worshippers of 

other deities worship them knowingly, and hence, 

how can the question of their ignorance arise?] 

This is being answered: Because- 


9.24 I indeed am the enjoyer as also the Lord of all 

sacrifices; but they do not know Me in reality. 

Therefore they fall. 

387



9.24 As the Self of the deities (of the sacrifices), 

aham, I; hi, indeed; am the bhokta, enjoyer; ca eva, 

as also; the prabhuh, Lord; [The Lord: 'I being the 

indwelling Ruler of all.'] sarva-yajnanam, of all 

sacrifices enjoined by the Vedas and the Smrtis. A 

sacrifice is verily presided over by Me, for it has 

been said earlier, 'I Myself am the entity (called 

Visnu) that exists in the sacrifice in this body' (8.4). 

Tu, but; na abhi-jananti, they do not know; mam, 

Me as such; tattvena, in reality. And atah, 

therefore, by worshipping ignorantly; te, they; 

cyavanti, fall from the result of the sacrifice. 

['Although they perform sacrifices with great 

diligence, still just because they do not know Me 

real nature and do not offer the fruits of their 

sacrifices to Me, they proceed to the worlds of the 

respective deities through the Southern Path 

(beginning with smoke; see 8.25). Then, after the 

exhaustion of the results of those sacrifices and the 

falling of the respective bodies (assumed in those 

worlds) they return to the human world for 

rembodiment.'-M.S. (See also 9.20-1.)] The result of 

a sacrifice is inevitable even for those who worship 

388

ignorantly out of their devotion to other deities. 

How? 


9.25 Votaries of the gods reach the gods; the 

votarites of the manes go to the manes; the 

worshippers of the Beings reach the Beings; and 

those who worship Me reach Me. 



9.25 Deva-vratah, votaries of the gods, those whose 

religious observances [Making offerings and 

presents, circumambulation, bowing down, etc.] 

and devotion are directed to the gods; yanti, reach, 

go to; devan, the gods. Pitr-vratah, the votaries of 

the manes, those who are occupied with such rites 

as obsequies etc., who are devoted to the manes; go 

pitrn, to the manes such as Agnisvatta and others. 

Bhutejyah, the Beings such as Vinayaka, the group 

of Sixteen (divine) Mothers, the Four Sisters, and 

others. And madyajinah, those who worship Me, 

those who are given to worshipping Me, the 

devotees of Visnu; reach mam, Me alone. Although 

the effort (involved) is the same, still owing to 

389

ingorance they do not worship Me exclusively. 

Thereby they attain lesser results. This is the 

meaning. 'Not only do My devotees get the 

everlasting result in the form of non-return (to this 

world), but My worship also is easy.' How? 


9.26 Whoever offers Me with devotion-a leaf, a 

flower, a fruit, or water, I accept that (gift) of the 

pure-hearted man which has been devotionally 

presented. 



9.26 Yah, whoever; prayaccati, offers; me, Me; 

bhaktya, with devotion; patram, a leaf; puspam, a 

flower phalam, a fruit; or toyam, water; asnami, I 

accept; tat, that (gift)-leaf etc.; prayata-atmanah, of 

the pure-hearted man; which has been bhaktiupahrtam 

devotionally presented. Since this is so, 

therefore- 


390

9.27 O son of Kunti, whatever you do, whatever 

you eat, whatever you offer as a sacrifice, whatever 

you give and whatever austerities you undertake, 

(all) that you offer to Me. 



9.27 O son of Kunti, yat-karosi, whatever you do, 

what comes spontaneously; [Actions such as 

walking etc. that are spontaneous,not injunctions 

of the scriptures.] yad-asnasi, whatever you eat; 

and yat-juhosi, whatever you offer as a sacrifice, 

whatever sacrifices you perform-be it prescribed 

by the Vedas or by the Smrtis; yatadadasi, 

whatever you give-gold, food, clarified butter, etc. 

to Brahmanas and others; and yat-tapasyasi, 

whatever austerties you undertake; (all) tat, that; 

kurusva madarpanam, you offer to Me. 'Hear what 

happens to you when you act thus.' 


9.28 Thus, you will become free from bondage in 

the form of actions which are productive of good 

and bad results. Havng your mind inbued with the 

391

yoga of renunciation and becoming free, you will 

attain Me. 



9.28 By dedicating to Me evam, thus; maksyase, 

you will become free; karma-bandhanaih, from 

bondage in the form of actions-actions themselves 

being the bonds; subha-asubha-phalaih, which are 

productive of good and bad results-i.e. from 

actions that have desirable (subha) and 

undesireable (asubha) results (phala). Sannyasa, 

renunciation, is that which results from dedication 

(of actions) to Me, and that is also yoga since it 

involves actions. He who has his mind (atma) 

endowed (yukta) with that yoga of renunciation 

(sannyasa-yoga) is sannyasa-yoga-yukta-atma. 

You, being such, having your mind endowed with 

the yoga of renunciation, and vimuktah, becoming 

free from the bonds of actions evern while living; 

upaisyasi, will attain, come; mam, to Me, when this 

body falls. In that case the Lord is possessed of 

love and hatred inasmuch as He favours the 

devotees, and not others? That is not so: 

392

9.29 I am impartial towards all beings; to Me there 

is none detastable or none dear. But those who 

worship Me with devotion, they exist in Me, and I 

too exist in them. 



9.29 Aham, I; am samah, impartial, equal; sarvabhutesu, 

towards all beings; me, to Me; na asti, 

there is none; dvesyah, detestable; na, none; 

priyah, dear. I am like fire: As fire does not ward 

off cold from those who are afar, but removes it 

from those who apporach, near, similarly I favour 

the devotees, not others. Tu, but; ye, those who 

approach near, similarly I favour the devotees, not 

others. Tu, but; ye, those who; bhajanti, worship 

Me, God; bhaktya, with devotion; te they; exist 

mayi, in Me-by their very nature; ['Their mind 

becomes fit for My manifestation, as it has been 

purified by following the virtuous path.'] they do 

not exist in Me because of My love, Ca, and; aham, 

I; api, too; naturally exist tesu, in them, not in 

others. Thus there is no hatred towards them (the 

latter). 'Listen to the greatness of devotion to Me:' 

393

9.30 Even if a man of very bad conduct worships 

Me with one-pointed devotion, he is to be 

considered verily good; for he has resolved rightly. 



9.30 Api cet, even if; su-duracarah, a man of very 

bad conduct, of extremely vile behaviour, of very 

condemnable character; bhajate, worships; mam, 

Me; ananyabhak, with one-pointed devotion, with 

his mind not given to anybody else; he; 

mantavyah, is to be considered, deemed; eva, 

verily; sadhuh, good, as well behaved; hi, for; sah, 

he; samyakvyavasitah, has resolved rightly, has 

virtuous intentions. 


9.31 He soon becomes possessed of a virtuous 

mind; he attains everlasting peace. Do you proclain 

boldly, O son of Kunti, that My devotee does not 

get ruined. 



394

9.31 Having given up his external evil behaviour 

due to the strength of his internal proper resolves, 

ksipram bhavati, he soon becomes; verily dharmaatma, 

possessed of a virtuous mind; and 

nigaccahti, he attains; sasvat, everlasting; santim, 

peace, quietude [Cessation of evil acts.]. O son of 

Kunti, listen to the supreme Truth: Pratijanihi, do 

you proclaim boldly, make a firm declaration; that 

me, My; bhaktah, devotee, who has dedicated his 

inner being to Me; na, does not; pranasyati, get 

ruined. Moreover, 


9.32 For, O son of Prtha, even those who are born 

of sin-women, Vaisyas, as also Sudras [S.'s 

construction of this portion is: women, Vaisyas as 

also Sudras, and even others who are born of sin 

(i.e., those who are born low and are of vile deeds, 

viz Mlecchas, Pukkasas and others). M.S. also takes 

papa-yonayah (born of sin) as a separate phrase, 

and classifies women and others only as those 

debarred from Vedic study, etc.-Tr.]-, even they 

reach the highest Goal by taking shelter under Me. 



395

9.32 Hi, for; O son of Prtha, ye api, even those; 

papayonayah syuh, who are born of sin;-as to who 

they are, the Lord says-striyah, women; vaisyah, 

Vaisyas, tatha, as also; sudrah, Sudras; te api, even 

they; yanti, reach, go to; the param, highest; gatim, 

Goal vyapasritya, by taking shelter; mam, under 

Me-by accepting Me as their refuge. 


9.33 What to speak of the holy Brahmanas as also 

of devout kind-sages! Having come to this 

ephemeral and miserable world, do you worship 

Me. 



9.33 Kim punah, what to speak of; the punyah 

brahmanah, holy Bramanas, of sacred birth; tatha, 

as also; of the bhaktah, devout; rajarsayah, kindsages-those 

who are kings and, at the same time, 

sages! Since this is so, therefore, prapya, having 

come; imam, to this; anityam, ephemeral, ever 

changeful; and asukham, miserable, unhappy; 

lokam, world, the human world-having attained 

396

this human life which is a means to Liberation; 

bhajasva, do you worship, devoted yourself; mam 

to Me. How? 

9.34 Having your mind fixed on Me, be devoted to 

Me, sacrifice to Me, and bow down to Me. By 

concentrating your mind and accepting Me as the 

supreme Goal, you shall surely attain Me who am 

thus the Self. 



9.34 Manmana bhava, have your mind fixed on 

Me; [Here Ast. adds the word vasudeva.-Tr] and 

also be madbhakah, devoted to Me. Madyaji, 

sacrifice to Me, be engaged in sacrificing to Me. 

And namaskuru, bow down; only mam, to Me. 

Yuktva, by concentrating your mind; and matparayanah, 

by accepting Me as the supreme Goal; 

esyasi eva, you shall surely attain; mam, Me who 

am God. You shall attain Me evam atmanam, who 

am thus the Self: I indeed am the Self of all the 

beings, and am also the supreme Goal. You shall 

attain Me who am such. In this way, the word 

atmanam (Self) is to be connected with the 

preceding word mam (Me). This is the purport. 

397

Chapter 10 

10.1 The Blessed Lord said -- O mighty-armed one, 

listen over again ot My supreme utterance, which I, 

wishing your welfare, shall speak to you who take 

delight (in it). 



10.1 O mighty-armed one, srnu, listen; bhuyah eva, 

over agiain; me, to My; paramam, supreme; vacah, 

utterance, which is expressive of the transcendental 

Reality; yat, which supreme Truth; aham, I; 

vaksyami, shall speak; te, to you; priyamanaya, 

who take delight (in it). You become greatly 

pleased by My utterance, like one drinking 

ambrosia. Hence, I shall speak to you hitakamyaya, 

wishing your welfare. 'Why shall I 

speak?' In answer to this the Lord says: 

10.2 Neither the gods nor the great sages know My 

majesty. For, in all respects, I am the source of the 

gods and the great sages. 

398



10.2 Na sura-sanah, neither the gods-Brahma and 

others; viduh, know;-what do they not know?-me, 

My; prabhavam (prabhavam), majesty, abundance 

of lordly power-or, derived in the sense of 'coming 

into being', it means origin. Nor even the 

maharsayah, great sages, Bhrgu and others [Bhrgu, 

Marici, Atri, Pulastya, Pulaha, Kratu and Vasistha.- 

Tr.] devanam, of the gods; ca, and; maharsinam, of 

the great sages. Besides, 

10.3 He who knows Me-the birthless, the 

beginningless, and the great Lord of the worlds, he, 

the undeluded one among mortals, becomes freed 

from all sins. 



10.3 Yah, he who; vetti, knows; mam, Me; ajam, the 

birthless; and anadim, the beginningless: Since I 

am the source of the gods and the great sages, and 

nothing else exists as My origin, therefore I am 

birthless and beginningless. Being without an 

origin is the cause of being birthless. He who 

399

knows Me who am thus birthless and 

beginningless, and loka-maheswaram, the great 

Lord of the worlds, the transcendental One devoid 

of ignorance and its effects; sah, he; the 

asammudhah, undeluded one; martyesu, among 

mortals, among human beings; pramucyate, 

becomes freed; sarva-papaih, from all sinscommitted 

knowingly or unknowingly. 'For the 

following reason also I am the great Lord of the 

worlds:' 

10.4 Intelligence, wisdom, non-delusion, 

forgiveness, truth, control of the external organs, 

control of the internal organs, happiness, sorrow, 

birth, death and fear as also fearlessness; 



10.4 See Commentary under 10.5. 

10.5 Non-injury, equanimity, satisfaction, austerity, 

charity, fame, infamy-(these) different dispositions 

of beings spring from Me alone. 



400

10.5 Buddhih, intelligence-the power of the internal 

organ to know of things which are subtle etc. 

Indeed, people talk of a man possessed of this 

(power) as intelligent. Jnanam, wisdom-knowledge 

of entities such as the Self etc. Asammohah, nondelusion-proceeding 

with discrimination with 

regard to things that are to be known as they 

present them-selves. Ksama, forgivenessunperturbability 

of the mind of one who is abused 

or assulted. Satyam, truth-an utterance regarding 

what one has seen, heard, and felt oneself, 

communicated as such to others for their 

understanding, is said to be truth. Damah, control 

of the external organs. Samah, control of the 

internal organs. Sukham, happiness. Duhkham, 

sorrow. Bhavah, birth; and its opposite abhavah, 

death. And bhayam, fear; as also its opposite 

abhayam, fearlessness. Ahimsa, non-injury-noncruely 

towards creatures. Samata, equanimity. 

Tustih, satisfaction-the idea of sufficiency with 

regard to things acquired. Tapah, austeritydisciplining 

the body through control of the 

organs. Danam, charity-distribution (of wealth) 

according to one's capacity. Yasah, fame-renown 

arising from righteousness. On the contrary, 

ayasah is infamy due to unrighteousness. (These) 

401

prthak-vidhah, different; bhavah, dispositionsintelligence 

etc. as described; bhuanam, of beings, 

of living bengs. bhavanti, spring; mattah, eva, from 

Me alone, [This is said in the sesne that none of 

these dispositions can exist without the Self.] from 

God, in accordanced with their actions. Moreover, 

10.6 The seven great sages as also the four Manus 

of anceint days, of whom are these creatures in the 

world, had their thoughts fixed on Me, and they 

were born from My mind. 



10.6 Sapta, the seven; maharsayah, great sages- 

Bhrgu and others; tatha, as also; catvarah, the four; 

manavah, Manus [Savarni, Dharma-savarini, 

Daksa-savarni, and Savarna.-Tr.]- well known as 

Savarnas; purve, of ancient days; yesam, of whom, 

of which Manus and the great sages; imah, these; 

prajah, creatures, moving and non-moving; loke in 

the world, are the creation; madbhavah, had their 

thoughts fixed on Me-they had their minds fixed 

on Me, (and hence) they were endowed with the 

power of Visnu; and they jatah, were born; 

402

manasa; from My mind-they were created by Me 

through My mind itself. 

10.7 One who knows truly this majesty and yoga of 

Mine, he becomes imbued with unwavering Yoga. 

There is no doubt about this. 



10.7 Yah, one who; vetti, knows; tattvatah, truly, 

i.e. just as it is; etam, this, aforesaid; vibhutim. 

majesty, (divine) manifestations; [Omnipresence.] 

and yogam, yoga, action, My own ability to 

achieve [God's omnipotence. (God's power of 

accomplishing the impossible.-M.S.)]-or, the 

capacity for mystic powers, the omniscience 

resulting from yoga (meditation), is called yoga; 

sah, he; yujyate, becomes imbued with; 

avikampena, unwavering; yogena, Yoga, 

consisting in steadfastness in perfect knowledge. 

[After realizing the personal God, he attains the 

transcendental Reality; the earlier knowledge leads 

to the latter.] There is no samsayah, doubt; atra, 

about this. With what kind of unwavering Yoga 

does he become endued? This is being answered: 

403

10.8 I am the origin of all; everything moves on 

owing to Me. Realizing thus, the wise ones, filled 

with fervour, adore Me. 



10.8 Aham, I, the supreme Brahman called 

Vasudeva; am the prabhavah, origin; sarvasya, of 

all, of the whole world; sarvam, everything, the 

whole world of changes, consisting of continuance, 

destruction, action and enjoyment of the fruits of 

action; pravartate, moves on; mattah, owing to Me 

alone. Matva, realizing; iti, thus; the budhah, wise 

ones, the knowers of the supreme Reality; bhavasamanvitah, 

filled with fervour-bhava is the same 

as bhavana, meaning ardent longing for the 

supreme Reality; filled (samanvitah) with that, i.e. 

imbued with that; bhajante, adore; mam, Me. 

Besides, 

10.9 With minds fixed on Me, with lives dedicated 

to Me, enlightening each other, and always 

speaking of Me, they derive satisfaction and 

rejoice. 

404



10.9 Maccittah, with minds fixed on Me; mad-gatapranah, 

with lives (pranas) dedicated to Me, or 

having their organs, eyes etc. absorbed in Me, i.e. 

having their organs withdrawn into Me; 

bodhayantah, enlightening; parasparam, each 

other; and nityam, always; kathayantah, speaking 

of; mam, Me, as possessed of qualities like 

knowledge, strength, valour, etc; tusyanti, they 

derive satisfaction; and ramanti, rejoice, get 

happiness, as by coming in contact with a dear one. 

10.10 To them who are ever devoted and worship 

Me with love, I grant that possession of wisdom by 

which they reach Me. 



10.10 Tesam, to them, who, becoming devotees, 

adore Me in the manner described earlier; satatayuktanam, 

who are ever devoted, ever attached, 

who have become free from all external desires; 

and bhajatam, who worship-. Is it because of 

405

hankering for possessions? The Lord says: No, 

(they worship) priti-purvakam, with love. To them 

who worship Me with that (love), dadami, I grant; 

tam, that; buddhi-yogam, possession of wisdombuddhi 

means full enlightenment with regard to 

My real nature; coming in possession (yoga) of that 

is buddhi-yoga; yena, by which possession of 

wisdom consisting in full enlightenment; upayanti, 

they reach, realize as their own Self; mam, Me, the 

supreme God who is the Self. Who do so? Te, they, 

who adore Me through such disciplines as fixing 

their minds on Me, etc. 'For what purpose, or as the 

destroyer of what cause standing as an obstacle on 

the way of reaching You, do You bestow that 

possession of wisdom to those devotees of Yours?' 

In reply to such a query the Lord says: 

10.11 Out of compassion for them alone, I, residing 

in their hearts, destroy the darkness born of 

ignorance with the luminous lamp of Knowledge. 



10.11 Anukampartham, out of compassion; tesam 

eva, for them alone, anxious as to how they may 

have bliss; aham, I; atmabhavasthah, residing in 

406

their hearts-atmabhavah means the seat that is the 

heart; being seated there itself; nasayami, destroy; 

tamah, the darkness; ajnanajam, born of ignorance, 

originating from non-discrimination, the darkness 

of delusion known as false comprehension; jnanadipena, 

with the lamp of Knowledge, in the form 

of discriminating comprehension; i.e. bhasvata, 

with the luminous lamp of Knowledge-fed by the 

oil of divine grace resulting from devotion, fanned 

by the wind of intensity of meditation on Me, 

having the wick of the intellect imbued with the 

impressions arising from such disciplines as 

celibacy etc., in the receptacle of the detached 

mind, placed in the windless shelter of the mind 

withdrawn from objects and untainted by likes and 

dislikes, and made luminous by full Illumination 

resulting from the practice of constant 

concentration and meditation. After hearing the 

above-described majesty and yoga of the Lord, 

10.12-10.13 Arjuna said -- You are the supreme 

Brahman, the supreme Light, the supreme 

Sanctifier. All the sages as also the divine sage 

Narada, Asita, Devala and Vyasa [Although 

Narada and the other sages are already mentioned 

by the words 'all the sages', still they are named 

separately because of their eminence. Asita is the 

407

father of Devala.] call You the eternal divine 

Person, the Primal God, the Birthless, the 

Omnipresent; and You Yourself verily tell me (so). 



10.12 Bhavan, You; are the param brahma, 

supreme Brahman, the supreme Self; the param 

dhama, supreme Light; the paramam pavitram, 

supreme Sanctifier. Sarve, all; rsayah, the sages- 

Vasistha and others; tatha, as also; the devarisih, 

divine sage; naradah, Narada; Asita and Devala 

ahuh, call; tvam, You; thus: Sasvatam, the eternal; 

divyam, divine; purusam, Person; adi-devam, the 

Primal God, the God who preceded all the gods; 

ajam, the birthless; vibhum, the Omnipresentcapable 

of assuming diverse forms. And even 

Vyasa also speaks in this very way. Ca, and; 

svayam, You Yourself; eva, verily; bravisi, tell; me, 

me (so). 

10.12-10.13 Arjuna said -- You are the supreme 

Brahman, the supreme Light, the supreme 

Sanctifier. All the sages as also the divine sage 

Narada, Asita, Devala and Vyasa [Although 

Narada and the other sages are already mentioned 

408

y the words 'all the sages', still they are named 

separately because of their eminence. Asita is the 

father of Devala.] call You the eternal divine 

Person, the Primal God, the Birthless, the 

Omnipresent; and You Yourself verily tell me (so). 



10.13 Bhavan, You; are the param brahma, 

supreme Brahman, the supreme Self; the param 

dhama, supreme Light; the paramam pavitram, 

supreme Sanctifier. Sarve, all; rsayah, the sages- 

Vasistha and others; tatha, as also; the devarisih, 

divine sage; naradah, Narada; Asita and Devala 

ahuh, call; tvam, You; thus: Sasvatam, the eternal; 

divyam, divine; purusam, Person; adi-devam, the 

Primal God, the God who preceded all the gods; 

ajam, the birthless; vibhum, the Omnipresentcapable 

of assuming diverse forms. And even 

Vyasa also speaks in this very way. Ca, and; 

svayam, You Yourself; eva, verily; bravisi, tell; me, 

me (so). 

10.14 O Kesava, I accept to be true all this which 

You tell me. Certainly, O Lord, neither the gods 

nor the demons comprehend Your glory. 

409



10.14 O Kesava, manye, I accept; to be rtam, true 

indeed; sarvam, all; etat, this that has been said by 

sages and You; yat, which; vadasi, You tell, speak; 

mam, to Me. Hi, certainly; bhagavan, O Lord; na 

devah, neither the gods; na danavah, nor the 

demons; viduh, comprehend; te, Your; vyaktim, 

glory [Prabhavam in the Commentary is the same 

as prabhavam, glory, the unqualified State.]. Since 

You are the origin of the gods and others, 

therefore, 

10.15 O supreme Person, the Creator of beings, the 

Lord of beings, God of gods, the Lord of the 

worlds, You Yourself alone know Yourself by 

Yourself. 



10.15 Purusottama, O supreme Person; bhutabhavana, 

O Creator of beings, one who brings the 

creatures into being; bhutesa, the Lord of beings; 

deva-deva, O God of gods; jagat-pate, the Lord of 

the worlds; tvam, You; svayam, Yourself; eva, 

410

alone; vettha, know; atmanam, Yourself, as God 

possessed of unsurpassable powers of knowledge, 

sovereignty, strength, etc.; atmana, by Yourself. 

10.16 Be pleased to speak in full of Your own 

manifestations which are indeed divine, through 

which manifestations You exist pervading these 

worlds. 



10.16 Arhasi, be pleased; vaktum, to speak; 

asesena, in full; atmavibhutayah, of Your own 

manifestations; divyah hi, which are indeed divine; 

yabhih, through which; vibhutibhih, 

manifestations, manifestations of Your glory; 

tisthasi, You exist; vyapya, pervading; iman, these; 

lokan, worlds. 

10.17 O Yogi, [Here yoga stands for the results of 

yoga, viz omniscience, omnipotence, etc.; one 

possessed of these is a yogi. (See Comm. on 10.7)] 

how shall I know You by remaining ever-engaged 

in meditation? And through what objects, O Lord, 

are You to be meditated on by me? 

411



10.17 O Yogi, katham, how; aham vidyam, shall I 

know tvam, You; sada pari-cintayan, by remaining 

ever-engaged in meditation? Ca, and; kesu kesu 

bhavesu, through what objects; bhagvan, O Lord; 

cintah asi, are You to be meditated on; maya, by 

me? 

10.18 O Janardana, narrate to me again [In addition 

to what has been said in the seventh and ninth 

chapters.] Your onw yoga and (divine) 

manifestations elaborately. For, while hearing 

(Your) nectar-like (words), there is no satiety in me. 



10.18 O Janardana: ardana is derived from ard, in 

the sense of the act of going; by virtue of making 

the janas, the demons who are opposed to the 

gods, go to hell etc. He is called Jana-ardana. Or, 

He is called so because He is prayed to [The verbal 

root ard has got a second meaning, 'to pray'.] by all 

beings for the sake of human goals, viz prosperity 

and Liberation. Kathaya, narrate to me; bhuyah, 

412

again, though spoken of earlier; atmanah, Your 

own; yogam, yoga-the special ability in the form of 

mystic powers; and vibhutaim, the (divine) 

manifestations-the variety of the objects of 

meditation; vistarena, elaborately. Hi, for; 

srnvatah, while hearing; (Your) amrtam, nectar-like 

speech issuing out of Your mouth; na asti, there is 

no; trptih, satiety; me, in me. 

10.19 The Blessed Lord said -- O best of the Kurus, 

now, according to their importance, I shall 

described to you My onw glories, which are indeed 

divine. There is no end to my manifestations. 



10.19 Kuru-srestha, O best of the Kurus; hanta, 

now; since, on the other hand, it is not possible to 

speak exhaustively of them even in a hundred 

years, (there-fore) pradhanyatah, according to their 

importance, according as those manifestations are 

pre-eminent in their respective spheres; 

kathayisyami, I shall described; te, to you; atmavibhutayah, 

My own glories; which are (hi, indeed) 

divyah, divine, heavenly. Na asti there is no; antah, 

413

end; me, to My; vistarasya, manifestations. 'Of 

those, now listen to the foremost:' 

10.20 O Gudakesa, I am the Self residing in the 

hearts of all beings, and I am the beginning and the 

middle as also the end of (all) beings. 



10.20 Gudakesa, O Gudakesa-gudaka means sleep, 

and isa means master; master of that (sleep) is 

gudakesa, i.e. one who has conquered sleep; [See 

also under 1.24.-Tr.] or, one who has got thick hair; 

aham, I; am the atma, Self, the indwelling Self; who 

is to be ever-meditated on as sarva-bhuta-asaya 

[Asaya-that in which are contained the impressions 

of meditations (upasanas), actions and past 

experiences.]-sthitah, residing in the hearts of all 

beings. And, by one who is unable to do so, I am to 

be meditated on through the following aspects. I 

am capable of being meditated on (through them) 

becasue aham, I; am verily the adih, beginning, the 

origin; and the madhyam, middle, continuance; ca, 

as also; the antah, end, dissolution; bhutanam, of 

(all) beings. 'I am to be meditated upon thus also:' 

414

10.21 Among the Adityas [viz Dhata, Mitra, 

aryama, Rudra, Varuna, Surya, Bhaga, Vivasvan, 

Pusa, Savita, Tvasta and Visnu.-Tr.] I am Visnu; 

among the luminaries, the radiant sun; among the 

(forty-nine) Maruts [The seven groups of Maruts 

are Avaha, Pravaha, Vivaha, Paravaha, Udvaha, 

Samvaha and parivaha.-Tr.] I am Marici; among 

the stars I am the moon. 



10.21 Adityanam, among the twelve Adityas; 

aham, I; am the Aditya called Visnu. Jyotisam, 

among the luminaries; amsuman, the radiant; 

ravih, sun. Marutam, among the different gods 

called Maruts; asmi, I am; the one called Marici. 

Naksatranam, among the stars; I am sasi, the 

moon. 

10.22 Among the Vedas I am Sama-veda; among 

the gods I am Indra. Among the organs I am the 

mind, and I am the intelligence in creatures. 



415

10.22 Vedanam, among the Vedas; I am the Samaveda. 

Devanam, among the gods-such as Rudras, 

Adityas and others; I am vasavah, Indra. 

Indriyanam, among the eleven organs, viz eye etc.; 

I am the manah, mind. I am the mind which is of 

the nature of reflection and doubt. And I am the 

cetana, intelligence [It is the medium for the 

manifestation of Consciousness.], the function of 

the intellect ever manifest in the aggregate of body 

and organs; bhtanam, in creatures. 

10.23 Among the Rudras [Aja, Ekapada, 

Ahirbudhnya, Pinaki, Aparajita, Tryam-baka, 

Mahesvara, Vrsakapi, Sambhu, Harana and Isvara. 

Different Puranas give different lists of eleven 

names.-Tr,] I am Sankara, and among the Yaksas 

and goblins I am Kubera [God of wealth. Yaksas 

are a class of demigods who attend on him and 

guard his wealth.]. Among the Vasus [According 

to the V.P. they are: Apa, dhruva, Soma, Dharma, 

Anila, Anala (Fire), Pratyusa and Prabhasa. The 

Mbh. and the Bh. given a different list.-Tr.] I am 

Fire, and among the mountains I am Meru. 



416

10.23 Rudranam, among the eleven Rudras, I am 

Sankara; and yaksaraksasam, among the Yaksas 

and goblins; I am vittesah, Kubera. Vasunam, 

among the eight Vasus; I am pavakah, Fire; and 

sikharinam, among the peaked mountains, I am 

Meru. 

10.24 O son of Prtha, know me to be Brhaspati, the 

foremost among the priests of kings. Among 

comanders of armies I am Skanda; among large 

expanses of water I am the sea. 



10.24 O son of Prtha viddhi, know; mam, Me; to be 

Brahaspati, mukhyam, the foremost; purodhasam, 

among the priests of kings. Being as he is the priest 

of Indra, he should be the foremost. Senaninam, 

among commaners of armies; I am Skanda, the 

commander of the armies of gods. Sarasam, among 

large expanses of water, among reservoirs dug by 

gods (i.e. among nature reservoirs); I am sagarah, 

the sea. 

10.25 Among the great sages I am Bhrgu; of words 

I am the single syllable (Om) [Om is the best 

417

ecause it is the name as well as the symbol of 

Brahman.]. Among rituals I am the ritual of Japa 

[Japa, muttering prayers-repeating passages from 

the Vedas, silently repeating names of deities, etc. 

Rituals often involve killing of animals. But Japa is 

free from such injury, and hence the best.] of the 

immovables, the Himalaya. 



10.25 Maharsinam, among the great sages, I am 

Bhrgu, Giram, of words, of utterances, in the form 

of words; I am the ekam, single; aksaram, syllable 

Om. Yajnanam, among rituals; I am the japayajnah, 

rituals of Japa. Sthavaranam, of the 

immovables, I am the Himalaya. 

10.26 Among all trees (I am) the Asvatha (peepul), 

and Narada among the divine sages. Among the 

dandharvas [A class of demigods regarded as the 

musicians of gods.] (I am) Citraratha; among the 

perfected ones, the sage Kapila. 



418

10.26 Sarva-vrksanam, among all trees, (I am) the 

Asvatta; and Narada devarsinam, among the 

divine sages-those who were gods and became 

sages by virtue of visualizing Vedic mantras; 

among them I am Narada. Gandharvanam, among 

the gandharvas, I am the gandharva called 

Citraratha. Siddhanam, among the perfected ones, 

among those who, from their very birth, were 

endowed with an abundance of the wealth of 

virtue, knowledge and renunciation; (I am) munih, 

the sage Kapila. 

10.27 Among horses, know Me to be Uccaihsravas, 

born of nectar; Airavata among the lordly 

elephants; and among men, the Kind of men. 

[Uccaihsravas and Airavata are respectively the 

divine horse and elephant of Indra.] 



10.27 Asvanam, among horses; viddhi, know; 

mam, Me; to be the horse named Uccaihsravas; 

amrta-udbhavam, born of nectar-born when (the 

sea was) churned (by the gods) for nectar. 

Airavata, the son of Iravati, gajendranam, among 

the Lordly elephants; 'know Me to be so' remains 

419

understood. And naranam, among men; know Me 

as the naradhipam, King of men. 

10.28 Among weapons I am the thunderbolt; 

among cows I am kamadhenu. I am Kandarpa, the 

Progenitor, and among serpents I am Vasuki. 



10.28 Ayudhanam, among weapons; I am the 

vajram, thunderbolt, made of the bones of (the 

sage) Dadhici. Dhenunam, among milch cows; I 

am kama-dhuk, Kamadhenu, which was the 

yielder of all desires of (the sage) Vasistha; or it 

means a cow in general which gives milk at all 

times. I am Kandarpa, prajanah, the Progenitor, 

(the god) Kama (Cupid). Sarpanam, among 

serpents, among the various serpents, I am Vasuki, 

the kind of serpents. 

10.29 Among snakes I am Ananta, and Varuna 

among gods of the waters. Among the manes I am 

Aryama, and among the maintainers of law and 

order I am Yama (King of death). 

420



10.29 Naganam, among snakes, of a particular 

species of snakes; asmi, I am Ananta, the King of 

snakes. And Varuna, the King yadasam, of the 

gods of the waters. Pitrnam, among the manes; I 

am the King of the manes, named Aryama. And 

samyamatam, among the maintainers of law and 

order I am Yama. 

10.30 Among demons I am Prahlada, and I am 

Time among reckoners of time. And among 

animals I am the loin, and among birds I am 

Garuda. 



10.30 Daityanam, among demons, the descendants 

of Diti, I am the one called Prahlada. And I am 

kalah, Time; kalayatam, among reckoners of time, 

of those who calculate. And mrganam, among 

animals; I am mrgendrah, the loin, or the tiger. 

And paksinam, among birds; (I am) vainateyah, 

Garuda, the son of Vinata. 

421

10.31 Of the purifiers I am air; among the wielders 

of weapons I am Rama. Among fishes, too, I am the 

shark; I am Ganga among rivers. 



10.31 Pavatam, of the purifiers; I am pavanah, air. 

Sastra-bhrtam, among weilders of weapons, I am 

Rama, son of Dasaratha. Jhasanam, among fishes 

etc; I am the particular species of fish called 

makarah shark. I am jahnavi, Ganga; srotasam, 

among rivers, among streams of water. 

10.32 O Arjuna, of creations I am the beginning and 

the end as also the middle, I am the knowledge of 

the Self among knowledge; of those who debate I 

am vada. 



10.32 O Arjuna sarganam, of creations; I am the 

adih, beginning; ca, and ; he antah, end; ca eva, as 

also; the madhyam, middle-I am the origin, 

continuance and dissolution. At the 

commencement (verse 20) origin, end, etc. only of 

422

things possessed of souls were spoken of, but here 

the mention is of all creations in general. This is the 

difference. Vidyanam, among knowledges; I am 

the adhyatma-vidya, knowledge of the Self, it 

being the foremost because of its leading to 

liberation. Pravadatam, of those who debate; aham, 

I; am vadah, Vada, which is preeminent since it is a 

means to determining true purport. Hence I am 

that . By the word pravadatam are here meant the 

different kinds of debate held by debators, viz 

Vada, Jalpa, and Vitanda. [Vada: discussion with 

open-mindedness, with a veiw to determining true 

purport; jalpa: pointless debate; Vitanda: 

wrangling discussion. [Jalpa is that mode of debate 

by which both parties establish their own 

viewpoint through direct and indirect proofs, and 

refute the view of the opponent through 

circumvention (Chala) and false generalization 

(Jati) and by pointing out unfitness (of the 

opponent) tobe argued with (Nigraha-sthana). But 

where one party establishes his viewpoint, and the 

other refutes it through circumvention, false 

generalization and showing the unfitness of the 

opponent to be argued with, without establishing 

his own views, that is termed Vitanda. Jalpa and 

Vitanda result only in a trial of streangth between 

the opponents, who are both desirous of victory, 

423

But the result of Vada is the ascertainment of truth 

between the teacher and the disciple or between 

others, both unbiased.-Gloss of Sridhara Swami on 

this verse.]-Tr.] 

10.33 Of the letters I am the letter a, and of the 

group of compund words I am (the compound 

called) Dvandva. [Dvandva: A compound of two 

or more words which, if not compounded, would 

stand in the same case and be connected by the 

conjunction 'and'.-Tr.] I Mayself am the infinite 

time; I am the Dispenser with faces everywhere. 



10.33 Aksaranam, of the letters; I am the akarah, 

letter a. Samasikasya, of the group of compound 

words, I am the compund (called) Dvandva. 

Besieds, aham eva, I Myself; am the aksayah, 

infinite, endless; kalah, time, well known as 

'moment' etc.; or, I am the supreme God who is 

Kala (Time, the measurer) even of time. I am the 

dhata, Dispenser, the dispenser of the fruits of 

actions of the whole world; visvatomukhah, with 

faces everwhere. 

424

10.34 And I am Death, the destroyer of all; and the 

prosperity of those destined to be prosperous. Of 

the feminine [Narinam may mean 'of the feminine 

qualities'. According to Sridhara Swami and S., the 

words fame etc. signify the goddesses of the 

respective qualities. According to M.S. these seven 

goddesses are the wives of the god Dharma.-Tr.] (I 

am) fame, beauty, speech, memory, intelligence, 

fortitude and forbearance. 



10.34 Death which is of two kinds-one destroying 

wealth, and the other destroying life-, [Here Ast. 

adds: tatra yah prana-harah sah (sarva-harah 

ucyate)-Among them, that which destroys life (is 

called sarva-harah).-Tr.] is called sarva-harah, the 

destroyer of all. I am that. This is the meaning. Or, 

the supreme God is the all-destroyer because He 

destroys everything during dissolution. I am He. 

And I am udbhavah, prosperity, eminence, and the 

means to it. Of whom? Bhavisyatam, of those 

destined to be prosperous, i.e. of those who are fit 

for attaining eminence. Narinam, of the feminine 

qualities; I am kirtih, fame; srih, beauty; vak, 

speech; smrtih, memory; medha, intelligence 

425

dhrtih, fortitude; and ksama, forbearance. I am 

these excellent feminine quialities, by coming to 

possess even a trace of which one considers himself 

successful. 

10.35 I am also the Brhat-sama of the Sama (mantras); 

of the metres, Gayatri. Of the months I 

am Marga-sirsa, and of the seasons, spring. 



10.35 I am tatha, also; the Brhat-sama, the foremost 

samnam, of the Sama-mantras. Chandasam, of the 

metres, of the Rk-mantras having the metres 

Gayatri etc.; I am the Rk called Gayatri. This is 

meaning. Masanam, of the months, I am Margasirsa 

(Agrahayana, November-December). Rtunam, 

of the seasons; kusumakarah, spring. 

10.36 Of the fraudulent I am the gambling; I am the 

irresistible command of the mighty. I am excellene, 

I am effort, I am the sattva quality of those 

possessed of sattva. 



426

10.36 Chalayatam, of the fraudulent, of the 

deceitful; I am the dyutam, gambling, such as 

playing with dice. I am the tejah, irresistible 

command; tejasvinam, of the mighty. [Some 

translate this as 'the splendour of the splendid'.- 

Tr.] I am the jayah, excellence of the excellent. 

[Some translate this as 'the victory of the 

victorious'.-Tr.] I am the vyavasayah, effort of the 

persevering. I am the sattvam, sattva quality; [The 

result of sattva, viz virtue, knowledge, detachment, 

etc.] sattvavatam, of those possessed of sattva. 

10.37 Of the vrsnis [The clan to which Sri krsna 

belonged, known otherwise as the Yadavas.] I am 

Vasudeva; of the Pandavas, Dhananjaya (Arjuna). 

And of the wise, I am Vyasa; of the omniscient, the 

omniscient Usanas. 



10.37 Vrsninam, of the Vrsnis, [Here Ast. adds 

yadavanam, of the Yadavas.-Tr.] I am Vasudeva- I 

who am this person, your friend. Pandavanam, of 

the Pandavas, (I am) Dhananjaya, you yourself. 

Api, and; muninam, of the wise, of the thoughtful, 

of those who know of all things, I am Vyasa. 

427

kavinam, of the omniscient (i.e. of the those who 

know the past, present and future), I am the 

omniscient Usanas (Sukracarya). 

10.38 Of the punishers I am the rod; I am the 

righteous policy of those who desire to conquer. 

And of things secret, I am verily silence; I am 

knowledge of the men of knowledge.. 



10.38 Damayatam, of the punishers; I am dandah, 

the rod, which is the means of controlling the 

lawless. I am the nitih, righteous policy; jagisatam, 

of those who desire to conquer. And guhyanam, of 

things secret; I am verily maunam, silence. I am 

jnanam, knowledge; jnanavatam, of the men of 

knowledge. 

10.39 Moreover, O Arjuna, whatsoever is the seed 

of all beings, that I am. There is no thing moving or 

non-moving which can exist without Me. 



428

10.39 Ca, moreover; O Arjuna, yat api, whatsoever; 

is the bijam, seed, the source of growth ; sarvabhutanam, 

of all beings; tat, that I am. As a 

conclusion of the topic the Lord states in brief His 

divine manifestations: Na tat asti bhutam, there is 

no thing; cara-acaram, moving or non-moving; yat, 

which; syat, can exist; vina maya, without Me. For 

whatever is rejected by Me, from whatever I 

withdraw Myself will have no substance, and will 

become a non-entity. Hence the meaning is that 

everything has Me as its essence. 

10.40 O destroyer of enemies, there is no limit to 

My divine manifestations. This description of (My) 

manifestations, however, has been stated by Me by 

way illustration. 



10.40 Parantapa, O destroyer of enemies; asti, there 

is; na, no; antah, limit; to mama, My; divyanam, 

divine; vibhutinam, manifestations. Indeed, it is 

not possible for anyone to speak or know of the 

limit of the divine manifestations of the of the allpervading 

God. Esah, this; vistarah, description; 

vibhuteh, of (My) manifestations; tu, however; 

429

prokatah, has been stated; maya, by Me; 

uddesatah, by way of illustration, partially. 

10.41 Whatever object [All living beings] is verily 

endowed with majesty, possessed of prosperity, or 

is energetic, you know for certain each of them as 

having a part of My power as its source. 



10.41 Yat yat, whatever; sattvam, object in the 

world; is eva, verily; vibhutimat, endowed with 

majesty; srimad, possessed of prosperity; va, or; is 

urjitam, energetic, possessed of vigour; tvam, you; 

avagaccha, know; eva, for certain; tat tat, each of 

them; as mama tejomsa-sambhavam, having a part 

(amsa) of My (mama), of God's, power (teja) as its 

source (sambhavam). 

10.42 Or, on the other hand, what is the need of 

your knowing this extensively, O Arjuna? I remain 

sustaning this whole creation in a special way with 

a part (of Myself). 



430

10.42 Athava, or, on the other hand; kim, what is 

the need; of tava jnatena, your knowing; etena 

bahuna, this extensively-but imcompletely-in the 

above manner, O Arjuna? You listen to this subject 

that is going to be stated in its fullness: Aham, I; 

sthitah, remain; vistabhya, sustaining, supporting, 

holding firmly, in a special way; idam, this; 

krtsnam, whole; jagat, creation; ekamsena, by a 

part, by a foot [The Universe is called a foot of His 

by virtue of His having the limiting adjunct of 

being its efficient and material cause.] (of Myself), 

i.e. as the Self of all things [As the material and the 

efficient cause of all things]. The Vedic text, 'All 

beings form a foot of His' (Rg., Pu. Su. 10.90.3; Tai. 

Ar. 3.12.3) support this. [A Form constituted by the 

whole of creation has been presented in this 

chapter for meditation. Thereby the unqualified 

transcendental Reality, implied by the word tat (in 

tattva-masi) and referred to by the latter portion of 

the Commentator's quotation (viz 

tripadasyamrtam divi: The immortal three-footed 

One is established in His own effulgence), becomes 

established.] 

431

Chapter 11 

11.1 Arjuna said -- This delusion of mine has 

departed as a result of that speech which is most 

secret and known as pertaining to the Self, and 

which was uttered by You for my benefit. 



11.1 Ayam, this; mahah, delusion; mama, of mine; 

vigatah, has departed, i.e., my non-discriminating 

idea has been removed; tena, as a result of that; 

vacah, speech of Yours; which is paramam, most, 

supremely; guhyam, secret; and adhyatmasanjnitam, 

known as pertaining to the Self-dealing 

with discrimination between the Self and the non- 

Self; and yat, which; was uktam, uttered; tvaya, by 

You; madanugrahaya, for my benefit, out of favour 

for me. Further, 

11.2 O you with eyes like lotus leaves, the origin 

and dissolution of beings have been heard by me in 

detail from You. ['From You have been heard the 

origin and dissolution of beings in You.'] And 

(Your) undecaying glory, too, (has been heard). 

432



11.2 Kamala-partraksa, O You with eyes like lotus 

leaves; bhava-apyayau, the origin and dissolution- 

these two; bhutanam, of beings; srutau, have been 

heard; maya, by me; vistarasah, in detail-not in 

brief; tvattah, from You. Ca, and; (Your) avyayam, 

undecaying; mahatmyam, glory, too;-has been 

heard-(these last words) remain understood. 

11.3 O supreme Lord, so it is, as You speak about 

Yourself. O supreme Person, I wish to see the 

divine form of Yours. 



11.3 Parama-isvara, O supreme Lord; evam, so; 

etat, it is-not otherwise; yatha, as; tvam, You; attha, 

speak; atmanam, about Yourself. Still, 

purusottama, O supreme Person; iccahmi, I wish; 

drastum, to see; the aisvaram, divine; rupam, form; 

te, of Yours, of Visnu, endowed with Knowledge, 

Sovereignty, Power, Strength, Valour and 

Formidability. 

433

11.4 O Lord, if You think that it is possible to be 

seen by me, then, O Lord of Yoga, You show me 

Your eternal Self. 



11.4 Prabho, O Lord, Master; yadi, if; manyase, You 

think; iti, that; tat sakyam, it is possible; drastum, 

to be see; maya, by me, by Arjuna; tatah, then, 

since I am very eager to see, therefore; yogeswara, 

O Lord of Yoga, of yogis-Yoga stands for yogis; 

their Lord is yogeswara; tvam, You; darsaya, show; 

me, me, for my sake; atmanam avyayam, Your 

eternal Self. Being thus implored by Arjuna, 

11.5 The Blessed Lord said -- O son of Prtha, 

behold My forms in (their) hundreds and in 

thousands, of different kinds, celestial, and of 

various colours and shapes. 



11.5 O son of Prtha, pasya, behold; me, My; rupani, 

forms; satasah, in (their) hundreds; atha, and; 

sahasrasah, in thousands, i.e. in large numbers. 

434

And they are nana-vidhani, of different kinds; 

divyani, celestial, supernatural; and nana-varnaakrtini, 

of various colours and shapes-forms which 

have different (nana) colours (varna) such as blue, 

yellow, etc. as also (different) shapes (akrtayah), 

having their parts differently arranged. 

11.6 See the Adiyas, the Vasus, the Rudras, the two 

Asvins and the Maruts. O scion of the Bharata 

dynasty, behold also the many wonders not seen 

before. 



11.6 Pasya, see; adityan, the twelve Adityas; vasun, 

the eight Vasus; rudran, the eleven Rudras; 

asvinau, the two Asvins; and amarutah, the 

Maruts, who are divided into seven groups of 

seven each. Bharata, O scion of the Bharata 

dynasty; pasya, behold; tatha, also; bahuni, the 

many other; ascaryani, wonders; adrstapurvani, 

not seen before-by you or anyone else in the 

human world. Not only this much,- 

11.7 See now, O gudakesa, O Gudakesa (Arjuna), 

the entire Universe together with the moving and 

435

the non-moving, concentrated at the same place 

here in My body, as also whatever else you would 

like to see. 



11.7 Pasya, see; adya, now; O Gudakesa, the 

krtsnam, entire; jagat, Universe; sa-cara-acaram, 

existing together with the moving and the nonmoving; 

ekastham, concentrated at the same place; 

iha, here; mama dehe, in My body; ca, as also; yat 

anyat, whatever else-even those victory, defeat, etc. 

with regard to which you expressed doubt in, 

'whether we shall win, or whether they shall 

conquer us' (2.6); if icchasi, you would like; 

drastum, to see them. 

11.8 But you are not able to see Me merely with 

this eye of yours. I grant you the supernatural eye; 

bhold My divine Yoga. 



11.8 Tu, but; na sakyase, you are not able; drastum, 

to see; mam, Me, who have assumed the Cosmic 

436

form; eva, merely; anena, with this natural; svacaksusa, 

eye of yours. However, dadami, I grant; 

te, you; the divyam, supernatural; caksuh, eye, by 

which supernatural eye you shall be able to see 

Pasya, behold with that; me, My, God's aisvaram, 

divine; yogam, Yoga, i.e. the superabundance of 

the power of Yoga [The power of accomplishing 

the impossible.-M.S.]. 

11.9 Sanjaya said -- O King, having spoken thus, 

thereafter, Hari [Hari: destroyer of ignorance along 

with its consequences.] (Krsna) the great Master of 

Yoga, showed to the son of Prtha the supreme 

divine form: 



11.9 Rajan, O King, Dhrtarastra; uktva, having 

spoken evam, thus, in the manner stated above; 

tatah, thereafter; harih, Hari, Narayana; mahayogeswarah, 

the great Master of Yoga-who is great 

(mahan) and also the master (isvara) of Yoga; 

darasyamasa showed; parthaya, to the son of 

Prtha; the paramam, supreme; aisvaram, divine; 

rupam, form, the Cosmic form: 

437

11.10 Having many faces and eyes, possessing 

many wonderful sights, adorned with numerous 

celestial ornaments, holding many uplifted 

heavenly weapons; 



11.10 A form aneka-vaktra-nayanam, having many 

faces and eyes; aneka-adbhuta-darsanam, 

possessing many wonderful sights; as also anekadivya-abharanam, 

adorned with numerous 

celestial ornaments; and divya-aneka-udyataayudham, 

holding many uplifted heavenly 

weapons. This whole portion is connected with the 

verb '(He) showed' in the earlier verse. Moreover, 

11.11 Wearing heavenly garlands and apparel, 

anointed with heavenly scents, abounding in all 

kinds of wonder, resplendent, infinite, and with 

faces everywhere. 



11.11 Divya-malya-ambara-dharam, wearing 

heavenly garlands and apparel-the God wearing 

438

celestial flowers and clothings; divya-gandhaanulepanam, 

anointed with heavenly scents; sarvaascaryamayam, 

abounding in all kinds of wonder; 

devam, resplendent; anantam, infinite, boundless; 

and visvato-mukham, with faces everywhere-He 

being the Self of all beings. 'He showed (to 

Arjuna)', or 'Arjuna saw', is to be supplied. An 

illustration is once more being given of the 

effulgence of the Cosmic form of the Lord: 

11.12 Should the effulgence of a thousand suns 

blaze forth simultaneously in the sky, that might be 

similar to the radiance of that exalted One. 



11.12 Should the bhah, effulgence; suryasahasrasya, 

of a thousand suns; utthita bhavet, 

blaze forth; yugapat, simultaneously; divi, in the 

sky, or in heaven which is the third as counted 

(from this earth);sa, that; yadi syat, might be-or it 

might not be-; sadrsi, similar; to the bhasah, 

radiance; tasya, of that; mahat-manah, exalted One, 

the Cosmic Person Himself. The idea is that the 

brillinace of the Cosmic Person surely excels even 

this! Further, 

439

11.13 At that time, Pandava saw there, in the body 

of the God of gods, the whole diversely 

differentiated Universe united in the one (Cosmic 

form). 



11.13 Tada, at that time; pandavah, Pandava, 

Arjuna; apasyat, saw; tatra, there, in that Cosmic 

form; sarire, in the body; devadevasya, of the God 

of gods, of Hari; krtsnam, the whole; jagat, 

Universe; anekadha, deversely; pravibhaktam, 

differentiated-into groups of gods, manes, human 

beings, and others; ekastham, united in the one 

(Consmic form). 

11.14 Then, filled with wonder, with hairs standing 

on end, he, Dhananjaya, (Arjuna), bowing down 

with his head to the Lord, said with folded hands: 



11.14 Tatah, then, having seen Him; sah, he, 

Dhananjaya; became vismaya-avistah, filled with 

wonder; and hrsta-roma, had his hairs standing on 

440

end. Becoming filled with humility, pranamya, 

bowing down, bowing down fully; [With abundant 

respect and devotion.] sirasa, with his head; 

devam, to the Lord, who had assumed the Cosmic 

form; abhasata, he said; krta-anjalih, with folded 

hands, with palms joined in salutation: How? 'I am 

seeing the Cosmic form that has been revealed by 

You'-thus expressing his own experience, 

11.15 Arjuna said -- O God, I see in Your body all 

the gods as also hosts of (various) classes of beings; 

Brahma the ruler, sitting on a lotus seat, and all the 

heavely sages and serpents. 



11.15 Deva, O God; pasyami, I see, perceive; tava 

dehe, in Your body; sarvan, all; the devan, gods; 

tatha, as also; bhuta-visesa-sanghan, hosts of 

(various) classes of beings, groups of moving and 

non-moving living things having different shapes; 

and besides, brahmanam, Brahma, with four faces; 

isam, the Ruler of creatures; kamalasana-stham, 

sitting on a lotus seat, i.e. sitting on Mount Meru 

which forms the pericarp of the lotus that is the 

earth; and sarvan, all; the divyan, heavenly; rsin, 

441

sages-Vasistha and others; and (the heavenly) 

uragan, serpents-Vasuki and others. 

11.16 I see You as possessed of numerous arms, 

bellies, mouths and eyes; as having infinite forms 

all around. O Lord of the Universe, O Cosmic 

Person, I see not Your limit nor the middle, nor 

again the beginning! 



11.16 Pasyami, I see; tvam, You; aneka-bahu-udaravaktra-netram, 

as possessed of numerous arms, 

bellies, mouths and eyes; ananta-rupam, having 

infinite forms; sarvatah, all around. Visveswara, O 

Lord of the Universe; visva-rupa, O Cosmic 

Person; na pasyami, I see not; ['I do not see-because 

of Your all-pervasiveness.'] tava, Your; antam, end; 

na madhyam, nor the middle-what lies between 

two extremities; na punah, nor again; the adim, 

beginning-I see not the limit (end) nor the middle, 

nor again the beginning, of You who are God! 

Furthermore, 

11.17 I see You as wearing a diadem, wielding a 

mace, and holding a disc; a mass of brilliance 

442

glowing all around, difficult to look at from all 

sides, possessed of the radiance of the blazing fire 

and sun, and immeasurable. 



11.17 Pasyami, I see; tvam, You; as kiritinam, 

wearing a diadem-kirita is a kind of decoration for 

the head; one having it is kiriti; gadinam, wielding 

a mace; and also cakrinam, holding a disc; 

tejorasim, a mass of brilliance; sarvatah 

diptimantam, glowing all around; durniriksyam, 

difficult to look at; samantat, from all sides, at 

every point; as though dipta-analarka-dyutim, 

possessed of the radiance (dyuti) of the blazing 

(dipta) fire (anala) and sun (arka); and aprameyam, 

immeasurable, i.e. beyond limitation. 'For this 

reason also, i.e., by seeing Your power of Yoga, I 

infer' that- 

11.18 You are the Immutable, the supreme One to 

be known; You are the most perfect repository of 

this Universe. You are the Imperishable, the 

Protector of the ever-existing religion; You are the 

eternal Person. This is my belief. 

443



11.18 Tvam, You; are the aksaram, Immutable; the 

paramam, supreme One, Brahman; veditavyam, to 

be known-by those aspiring for Liberation. You are 

the param, most perfect; nidhanam, repositorywhere 

things are deposited, i.e. the ultimate resort; 

asya visvasya, of this Universe, of the entire 

creation. Further. You are the avyayah, 

Imperishable-there is no decay in You; the sasvatadharma-gopta, 

Protector (gopta) of the everexisting 

(sasvata) religion (dharma). You are the 

sanatanah, eternal; transcendental purusah, 

Person. This is me, my; matah, belief-what is meant 

by me. Moreover, 

11.19 I see You as without beginning, middle and 

end, possessed of infinite valour, having 

innumerable arms, having the sun and the moon as 

eyes, having a mouth like a blazing fire, and 

heating up this Universe by Your own brilliance. 



444

11.19 Pasyami, I see; tvam, You; as anadi-madhyaantam, 

without beginning, middle and end; 

ananta-viryam, possessed of infinite valour; and 

also ananta-bahum, having innumerable arms; 

sasi-surya-netram, having the sun and the moon as 

the eyes; dipta-hutasavakram, having a mouth like 

a blazing fire; tapantam, heating up; idam, this; 

visvam, Universe; sva-tejasa, by Your own 

birlliance. 

11.20 Indeed, this intermediate space between 

heaven and earth as also all the directions are 

pervaded by You alone. O exalted One, the three 

worlds are struck with fear by seeing this strange, 

fearful form of Yours. 



11.20 Hi, indeed; idam, this; antaram, intermediate 

space; dyavaprthivyoh, between heaven and earth; 

ca, as also; sarvah, all; the disah, direction; 

vyaptam, are pervaded; tvaya, by You; ekena, 

alone, who have assumed the Cosmic form. 

Mahatman, O exalted One, who by nature are 

high-minded; the lokatrayam, three worlds; 

pravyathitam, are struck with fear, or are 

445

perturbed; drstva, by seeing; idam, this; abdhutam, 

strange, astonishing; ugram, fearful, terrible; 

rupam, form; tava, of Yours. Therefore, now, in 

order to clear that doubt which Arjuna earlier hadas 

in, 'whether we shall win, or whether they shall 

conquer' (2.6)-, the Lord proceeds with the idea, 'I 

shall show the inevitable victory of the Pandavas.' 

Visualizing that, Arjuna said: 'Moreover-'. 

11.21 Those very groups of gods enter into You; 

struck with fear, some extol (You) with joined 

palms. Groups of great sages and perfected beings 

praise You with elaborate hymns,saying 'May it be 

well!' 



11.21 Ami hi, those very; sura-sanghah, groups of 

gods, the soldiers engaged in battle-groups of gods 

such as the Vasus who have descended here in the 

form of human beings for eliminating the burden 

of the earth; visanti, enter-are seen to be entering; 

tvam, You. Bhitah, struck with fear, and unable to 

flee; kecit, some among them; grnanti, extol You; 

pranjalayah, with their palms joined. Maharsisiddha 

[Siddha: A semi-divine being supposed to 

446

e of great purity and holiness, and said to be 

particularly characterized by eight supernatural 

faculties called siddhis.-V.S.A.]-sanghah, groups of 

great sages and perfected beings; seeing protents 

foreboding evil, etc. as the battle became imminent; 

stuvanti, praise; tvam, You; puskalabhih, with 

elaborate, full; stutibhih, hymns; uktva, saying; 

'svasti iti, May it be well!' And further, 

11.22 Those who are the Rudras, the Adityas, the 

Vasus and the Sadhyas [sadhyas: A particular class 

of celestial beings.-V.S.A.], the Visve (-devas), the 

two Asvins, the Maruts and the Usmapas, and 

hosts of Gandharvas, Yaksas, demons and Siddhasall 

of those very ones gaze at You, being indeed 

struck with wonder. 



11.22 Ye, those who are; the rudra-adityah, Rudras 

and Adityas; vasavah, the Vasus; and sadhyah, the 

Sadhyas-the groups of Rudras and other gods; the 

gods visve, Visve-devas; and asvinau, the two 

Asvins; marutah, the Maruts; and usmapah, the 

Usmapas, (a class of) manes; and gandharvayaksa-asura-siddha-sanghah, 

hosts of Gandharvas- 

447

viz Haha, Huhu and others-, Yaksas-viz Kubera 

and others-, demons-Virocana and others-, and 

Siddhas-Kapila and others; sarve eva, all of those 

very ones; viksante, gaze; tva, (i.e.) tvam, at You; 

vismitah eva, being indeed struck with wonder. 

For, 

11.23 O mighty-armed One, seeing Your immense 

form with many mouths and eyes, having 

numerous arms, thighs and feet, with many bellies, 

and fearful with many teeth, the creatures are 

struck with terror, and so am I. 



11.23 Mahabaho, O mighty-armed One; drstva, 

seeing; te, Your; mahat, immence, very vast; upam, 

form of this kind; bahu-vaktra-netram, with many 

mouths and eyes; bahu-bahu-uru-padam, having 

many arms, thighs and feet; and further, bahuudaram, 

with many bellies; and bahu-damstrakaralam, 

fearful with many teeth; lokah, the 

creatures in the world; are pravya-thitah, struck 

with terror; tatha, and so also; am even aham, I. 

The reason of that is this: 

448

11.24 O Visnu, verily, seeing Your form touching 

heaven, blazing, with many colours, openmouthed, 

with fiery large eyes, I , becoming 

terrified in my mind, do not find steadiness and 

peace. 



11.24 O Visnu, hi, verily; drstva, seeing; tvam, You; 

nabhah-sprsam, touching heaven; diptam, blazing; 

aneka-varnam, with many colours, (i.e.) possessed 

of many frightening forms; vyatta-ananam, openmouthed; 

dipta-visala-netram, with firey large 

eyes; I, pravyathita-antara-atma, becoming terrified 

in my mind; na vindami, do not find; dhrtim, 

steadiness; ca, and; samam, peace, calmness of 

mind. Why? 

11.25 Having merely seen Your mouths made 

terrible with (their) teeth and resembling the fire of 

Dissolution, I have lost the sense of direction and 

find no comfort. Be gracious, O Lord of gods, O 

Abode of the Universe. 



449

11.25 Drstva eva, having merely seen; te, Your; 

mukhani, mouths; damstra-karalani, made terrible 

with (their) teeth; and kala-anala-sannibhani, 

resembling the fire of Dissolution is kalanala; 

similar to that; na jane, I have lost; the sense of 

disah, direction-I do not know the directions as to 

which is East or which is West; and hence, na 

labhe, find no; sarma, comfort. Therefore, prasida, 

be gracious; devesa, O Lord of gods; jagannivasa, 

O Abode of the Universe! 'The apprehension which 

was there of my getting defeated by those offers, 

that too has cleared away, since-' 

11.26 And into You (enter) all those sons of 

Dhrtarastra along with multitudes of the rulers of 

the earth; (also) Bhisma, Drona and that son of a 

Suta (Karna), together with even our prominent 

warriors. 



11.26 Ca, and; tvam, into You-this is to be 

connected with 'rapidly enter' in the next verse; 

sarve, all; ami, those; putrah, sons-Duryodhana 

and others; dhrtarastrasya, of Dhrtarastra; saha, 

along with; avanipala-sanghaih, multitudes of the 

450

ulers (pala) of the earth (avani); also Bhisma, 

Drona, tatha, and; asau, that; suta-putrah, son of a 

Suta, Karna; saha, together with; api, even; 

asmadiyaih, our; yodha-mukhyaih, prominent 

warriors, the commanders-Dhrstadyumna and 

others. Moreover, 

11.27 They rapidly enter into Your terrible mouths 

with cruel teeths! Some are seen sticking in the 

gaps between the teeth, with their heads crushed! 



11.27 Visanti, they enter; tvarmanah, rapidly, in 

great haste; into te, Your; vaktrani, mouths;-what 

kind of mouths?-bhayanakani, terrible; damstrakaralani, 

with cruel teeth. Besides, among these 

who have entered the mouths, kecit, some; 

samdrsyante, are see; vilagna, sticking, like meat 

eaten; dasanantaresu, in the gaps between the 

teeth; uttamangaih, with their heads; curnitaih, 

crushed. As to how they enter, he says: 

11.28 As the numerous currents of the waters of 

rivers rush towards the sea alone so also do those 

451

heroes of the human world enter into Your blazing 

mouths. 



11.28 Yatha, as; the bahavah, numerous; ambuvegah, 

currents of the waters, particularly the swift 

ones; nadinam, of flowing rivers; dravanti 

abhimukhah, rush towards, enter into; the 

samudram, sea; eva, alone; tatha, so also; do ami, 

those; nara-loka-virah, heroes of the human world- 

Bhisma and others; visanti, enter into; tava, Your; 

abhi-vijvalanti, blazing, glowing; vaktrani, mouths. 

Why do they enter, and how? In answer Arjuna 

says: 

11.29 As moths enter with increased haste into a 

glowing fire for destruction, in that very way do 

the creatures enter into Your mouths too, with 

increased hurry for destruction. 



11.29 Yatha, as; patangah, moths, flying insects; 

visanti, enter; samrddha-vegah, with increased 

452

haste; into a pradiptam, glowing; jvalanam, fire; 

nasaya, for destruction; tatha eva, in that very way; 

do the lokah, creatures; visanti, enter into; tava, 

Your; vaktrani, mouths; api, too; samrddha-vegah, 

with increased hurry; nasaya, for destruction. You, 

again- 

11.30 You lick Your lips while devouring all the 

creatures from every side with flaming mouths 

which are completely filling the entire world with 

heat. 



11.30 O Visnu, Your fierce rays are acorching. 

[M.S., S., and S.S. construe 'completely...heat' to 

qualify 'fierce rays' in the second sentence. 

However, the use of kim ca (moreover) in the 

Comm. suggests the translation as above.-Tr.] 

Lelihyase, You lick Your lips, You taste; 

grasamanah, while devouring, while taking in; 

samagran, all; lokan, the creatures; samantat, from 

all sides; jvaladbhih, with flaming; vadanaih, 

mouths; which are apurya, completely filling; 

samagram, the whole- together (saha) with the 

foremost (agrena); jagat, world; tejobhih, with heat. 

453

Moreover, O Visnu, the all-pervading One, tava, 

Your; ugrah, fierce; bhasah, rays; are pratapanti, 

scorching. Since You are of such a terrible nature, 

therefore- 

11.31 Tell me who You are, fierce in form. 

Salutation be to you, O supreme God; be gracious. 

I desire to fully know You who are the Prima One. 

For I do not understand Your actions! 



11.31 Akhyahi, tell; me; kah, who; bhavan, You are; 

ugrarupah, fierce in form. Namah, salutation; astu, 

be; te, to You; deva-vara, O supreme God, foremost 

among the gods. Prasida, be gracious. Icchami, I 

desire; vijnatum, to fully know; bhavantam, You; 

adyam, who are the Primal One, who exist in the 

beginning. Hi, for; na prajanami, I do not 

understand; tava, Your; pravrttim, actions! 

11.32 The Blessed Lord said -- I am the worlddestroying 

Time, [Time: The supreme God with 

His limiting adjunct of the power of action.] grown 

in stature [Pravrddhah, mighty-according to S.-Tr.] 

and now engaged in annihilating the creatures. 

454

Even without you, all the warriors who are arrayed 

in the confronting armies will cease to exist! 



11.32 Asmi, I am; the loka-ksaya-krt, worlddestroying; 

kalah, Time; pravrddhah, grown in 

stature. Hear the purpose for which I have grown 

in stature: I am iha, now; pravrttah, engaged; 

samahartum, in annihilating; lokan, the creatures. 

Api, even; rte tva, without you; sarve, all-from 

whom your apprehension had arisen; the yodhah, 

warriors-Bhisma, Drona, Karna and others; ye, 

who are; avasthitah, arrayed; pratyanikesu, in the 

connfronting armies-in every unit of the army 

confronting the other; na bhavisyanti, will cease to 

exist. Since this is so- 

11.33 Therefore you rise up, (and) gain fame; and 

defeating the enemies, enjoy a prosperous 

kingdom. These have been killed verily by Me 

even earlier; be you merely an instrument, O 

Savyasacin (Arjuna). 



455

11.33 Tasmat, therefore; tvam, you; uttistha, rise 

up; (and) labhasva, gain; the yasah, fame, that 

Arjuna has conquered the Atirathas [Atiratha-see 

note under 1.4.6.-Tr.], Bhisma, Drona and others, 

who are unconquerable even by the gods. Such 

fame can be acquired only by virtuous actions. 

Jitva, by defeating; satrun, the enemies, 

Duryodhana and others; bhunksva, enjoy; a 

rajyam, kingdom; that is samrddham, propersous, 

free from enemies and obstacles. Ete, these; 

nihatah, have been definitely killed, made lifeless; 

eva maya, verily by Me; eva purvam, even earlier. 

Bhava, be you; nimitta-matram, merely an 

instrument, O Savyasachin. Arjuna was called so 

because he could shoot arrows even with his left 

hand. 

11.34 You destroy Drona and Bhisma, and 

Jayadratha and Karna as also the other heroic 

warriors who have been killed by Me. Do not be 

afraid. Fight! You shall conquer the enemies in 

battle. 



456

11.34 By saying, 'who have been killed by Me,' the 

Lord names Drona and those very warriors with 

regard to whom Arjuna had (his) doubts. Now 

then, uncertainty with regard to Drona and Bhisma 

is well-founded. Drona was the teacher of the 

science of archery, and was equipped with 

heavenly weapons; and particularly, he was his 

(Arjuna's) own teacher and most respected. Bhisma 

was destined to die at will, and possessed heavenly 

weapons. He fought a duel with Parasurama and 

remained unvanquished. So also Jayadratha-whose 

father was performing an austerity with the idea 

that anyone who made his son's head fall on the 

ground would have even his own head fall. Since 

Karna also was equipped with an unerring spear 

given by Indra, and was a son of the Sun, born of a 

maiden (Kunti), therefore he is referred to by his 

own name itself. As a mere instrument, tvam, you; 

jahi, destory them; who have been hatan, killed; 

maya, by Me. Ma, do not; vyathisthah, be afraid of 

them. Yuddhyasva, fight. Jetasi, you shall conquer; 

the sapatnan, enemies-Duryodhana and others; 

rane, in battle. 

11.35 Sanjaya said -- Hearing this utterance of 

Kesava, Kiriti (Arjuna), with joined palms and 

trembling, protrating himself, said again to Krsna 

457

with a faltering voice, bowing down overcome by 

fits of fear: 



11.35 Srutva, hearing; etat, this, aforesaid; 

vacanam, utterance; kesavasya, of Kesava; Kiriti, 

krtanjalih, with joined palms; and vepamanah, 

trembling; nama-skrtva, prostrating himself; aha, 

said; bhuyah eva, again; krsnam, to Krsna; sagadgadam, 

with a faltering voice-. A person's 

throat becomes choked with phlegm and his eyes 

full of tears when, on being struck with fear, he is 

overcome by sorrow, and when, on being 

overwhelmed with affection, he is filled with joy. 

The indistinctness and feebleness of sound in 

speech that follows as a result is what is called 

faltering (gadgada). A speech that is accompanied 

with (saha) this is sa-gadgadam. It is used 

adverbially to the act of utterance. Pranamya, 

bowing down with humility; bhita-bhitah, 

overcome by fits of fear, with his mind struck again 

and again with fear-this is to be connected with the 

remote word aha (said). At this juncture the words 

of Sanjaya have a purpose in view. How? It is thus: 

Thinking that the helpless Duryodhana will be as 

458

good as dead when the four unconquerable ones, 

viz Drona and others, are killed, Dhrtarastra, 

losing hope of victory, would conclude a treaty. 

From that will follow peace on either side. Under 

the influence of fate, Dhrtarastra did not even 

listen to that! 

11.36 Arjuna said -- It is proper, O Hrsikesa, that 

the world becomes delighted and attracted by Your 

praise; that the Raksasas, stricken with fear, run in 

all directions; and that all the groups of the 

Siddhas bow down (toYou). 



11.36 Sthane, it is proper; -what is that?-that the 

jagat, world; prahrsyati, becomes delighted; tava 

prakirtya, by Your praise, by reciting Your 

greatness and hearing it. This is befitting. This is 

the idea. Or, the word sthane may be taken as 

qualifying the word 'subject' (understood) : It is 

proper that the Lord is the subject of joy etc. since 

the Lord is the Self of all beings and the Friend of 

all. So also it (the world) anurajyate, becomes 

attracted, becomes drawn (by that praise). That 

also is with regard to a proper subject. This is how 

459

it is to be explained. Further, that the raksamsi, 

Raksasas; bhitani, stricken with fear; dravanti, run; 

disah, in all directions-that also is with regard to a 

proper subject. And that sarve, all; the siddhasanghah, 

groups of the Siddhas-Kapila and others; 

namasyanti, bow down-that also is befitting. He 

points out the reason for the Lord's being the object 

of delight etc.: 

11.37 And why should they not bow down to You, 

O exalted [i.e. not narrow-minded.] One, who are 

greater (than all) and who are the first Creator even 

of Brahma! O infinite One, supreme God, Abode of 

the Universe, You are the Immutable,being and 

non-being, (and) that which is Transcendental. 



11.37 Ca, and; since You are the Primal Creator, the 

Cause, api, even; brahmanah, of Brahma, of 

Hiranyagarbha; therefore, kasmat, why, for what 

reason; should they na nameran, not bow down; te, 

to You; mahatman, O exalted One; gariyase, who 

are greater (than all)! Hence, why should these not 

bow down adi-karte, to the first Creator? Therefore 

You are fit for, i.e. the fit object of, delight etc. and 

460

salutation as well. Ananta, O infinite One; devesa, 

supreme God; jagannivasa, Abode of the Universe; 

tvam, You; are the aksaram, Immutable; tat param 

yat, that which is Transcendental, which is heard of 

in the Upanisads;-what is that?-sad-asat, being and 

nonbeing. Being is that which exists, and non-being 

is that with regard to which the idea of 

nonexistence arises. (You are) that Immutable of 

which these two-being and non-being-become the 

limiting adjuncts; which (Immutable), as a result, is 

metaphorically referred to as being and non-being. 

But in reality that Immutable is transcendental to 

being and non-being. 'That Immutable which the 

knowers of the Vedas declare' (8.11; cf. Ka. 1.2.15)that 

is You Yourself, nothing else. This is the idea. 

He praises again: 

11.38 You are the primal Deity, the ancient Person; 

You are the supreme Resort of this world. You are 

the knower as also the object of knowledge, and 

the supreme Abode. O You of infinite forms, the 

Universe is pervaded by You! 



461

11.38 You are the adi-devah, primal Deity, because 

of being the creator of the Universe; the puranah, 

ancient, eternal; purusah, Person-(derived) in the 

sense of 'staying in the town (pura) that is the 

body'. You verily are the param, suprem; 

nidhanam, Resort, in which this entire Universe 

comes to rest at the time of final dissolution etc. 

Besides, You are the vetta, knower of all things to 

be known. You are also the vedyam, object of 

knowledge-that which is fit to be known; and the 

param, supreme; dhama, Abode, the supreme State 

of Visnu. Anantarupa, O You of infinite forms, 

who have no limit to Your own forms; the entire 

visvam, Universe; tatam, is pervaded; tvaya, by 

You. Further, 

11.39 You are Air, Death, Fire, the god of the 

waters, the moon, the Lord of the creatures, and 

the Greater-grandfather. Salutations! Salutation be 

to You a thousand times; salutation to You again 

and again! Salutation! 



11.39 You are vayuh, Air; yamah, Death; and 

agnih, Fire; varunah, the god of the waters; 

462

sasankah, the moon; prajapatih, the Lord of the 

creatures- Kasyapa and others [See note on p.2.- 

Tr.]; and pra-pitamahah, the Great-grandfather, i.e. 

the Father ever of Brahma (Hiranyagarbha). Namo, 

salutations; namah, salutation; astu, be; te, to You; 

sahasra-krtvah, a thousand times. Punah ca 

bhuyah api namo te, salutation to You again and 

again; namah, salutation! The suffix krtvasuc (after 

sahasra) indicates performance and repetition of 

the act of salutation a number of times. The words 

punah ca bhuyah api (again and again) indicate his 

own dissatisfaction [Dissatisfaction with only a few 

salutations.] owing to abundance of reverence and 

devotion. So also, 

11.40 Salutation to You in the East and behind. 

Salutation be to You on all sides in deed, O All! 

You are possessed of infinite strength and infinite 

heroism. You pervade everything; hence You are 

all! 



11.40 Namah, salutation to You; purastat, in the 

East; atha, and; even prsthatah, behind. Salutation 

be sarvatah, on all sides; eva, indeed; te, to You 

463

who exist everywhere; sarva, O All! Tvam, You; 

are ananta-virya-amita-vikramah, possessed of 

infinite strength and infinite heroism. virya is 

strength, and vikramah is heroism. Someone 

though possessing strength for the use of weapons 

etc. [Ast. reads 'satru-vadha-visaye, in the matter of 

killing an enemy'.-Tr.] may lack heroism or have 

little heroism. But You are possessed of infinite 

strength and infinite heroism. Samapnosi, You 

pervade, interpenetrate; sarvam, everything, the 

whole Universe, by Your single Self. Tatah, hence; 

asi, You are; sarvah, All, i.e., no entity exists 

without You. 'Since I am guilty of not knowing 

Your greatness, therefore,'- 

11.41 Without knowing this greatness of Yours, 

whatever was said by me (to You) rashly, through 

inadvertence or even out of intimacy, thinking 

(You to be) a friend, addressing (You) as 'O krsna,' 

'O Yadava,' 'O friend,' etc.-. 



11.41 Like a fool, ajanata, without knowing-. Not 

knowing what? In answer he says: idam, this; 

mahimanam, greatness-the Cosmic form; tava, of 

464

Yours, of God; yat, whatever; uktam, was said; 

maya, by me (to You); prasabham, rashly, 

slightingly; pramadat, through inadvertence, being 

in a distracted state of mind; va api, or even; 

pranayena, out of intimacy-itimacy is the 

familiarity arising out of love; whatever I have said 

because of that reason; erroneously matva, 

thinking (You); sakha iti, to be a friend, of the same 

age; iti, addressing You as, 'O Krsna,' 'O Yadava,' 

'O friend,'-. In the clause, 'tava idam mahimanam, 

ajanata, without knowing this greatness of Yours,' 

idam (this) (in the neutor gender) is connected with 

mahimanam (greatness) (in masculine gender) by a 

change of gender. If the reading be tava imam, 

then both the words would be in the same gender. 

11.42 And that You have been discourteously 

treated out of fun-while walking, while on a bed, 

while on a seat, while eating, in privacy, or, O 

Acyuta, even in public, for that I beg pardon of 

You, the incomprehensible One. 



11.42 And, yat, that; asi, You have been; asatkrtah, 

discourteously treated, slighted; avahasa-artham, 

465

out of fun, with a veiw to mocking;-where?-in 

these, Acyuta, viz vihara-sayya-asana-bhojanesu, 

while walking [Walking, i.e. sports or exercise], 

while on a bed, while on a seat, and while eating;that 

You have been insulted ekah, in privacy, in the 

absence of others; adhava, or; that You have been 

insulted api, even; tat-samaksam, in public, in the 

very presence of others-(-tat being used as an 

adverb); tat, for that, for all those offences; O 

Acyuta, aham, I; ksamaye, beg pardon; tvam, of 

You; aprameyam, the incomprehensible One, who 

are beyond the means of knowledge. (I beg Your 

pardon) because, 

11.43 You are the Father of all beings moving and 

non-moving; to this (world) You are worthy of 

worship, the Teacher, and greater (than a teacher). 

There is none equal to You; how at all can there be 

anyone greater even in all the three worlds, O You 

or unrivalled power? 



11.43 Asi, You are; pita, the Father, the Progenitor; 

lokasya, off all beings; cara-acarasya, moving and 

nonmoving. Not only are Yur are Father of this 

466

world, You are also pujyah, worthy of worship; 

since You are the guruh, Teacher; [He is the 

Teacher since He introduce the line of teachers of 

what is virtue and vice, and of the knowledge of 

the Self. And He is greater than a teacher because 

He is the teacher even of Hiranyagarbha and 

others.] gariyan, greater (than a teacher). How are 

You greater? In answer he says: Asti, there is; na, 

none other; tvat-samah, equal to You; for there is 

no possibility of two Gods. Because all dealings 

will come to naught if there be many Gods! When 

there is no possibility of another being equal 

toYou, kutah eva, how at all; can there be anyah, 

anyone; abhyadhikah, greater; api, even; lokatraye, 

in all the three worlds; apratima-prabhavah, 

O you of unrivalled power? That by which 

something is measured is pratima. You who have 

no measure for Your power (prabhava) are a 

pratima-prabhavah. Apratima-prabhava means 'O 

You of limitless power!' Since this is so, 

11.44 Therefore, by bowing down and prostrating 

the body, I seek to propitate You who are God and 

are adorable. O Lord, You should [The elision of a 

(in arhasi of priyayarhasi) is a metrical licence.] 

forgive (my faults) as would a father (the faults) of 

467

a son, as a friend, of a friend, and as a lover of a 

beloved. 



11.44 Tasmat, therefore; pranamya, by bowing 

down; and pranidhaya kayam, prostrating, laying, 

the body completely down; prasadaye, I seek to 

propitiate; tvam, You; who are isam, God, the 

Lord; and are idyam, adorable. Deva, O God; You 

are Your part, arhasi, should; sodhum, bear with, 

i.e. forgive (my faults); iva, as would; a pita, father; 

forgive all the faults putrasya, of a son; and as a 

sakha, friend; the fautls sakhyuh, of a friend; or as 

a priyah, lover; forgives the faults priyayah, of a 

beloved. 

11.45 I am delighted by seeing something not seen 

heretofore, and my mind is stricken with fear. O 

Lord, show me that very form; O supreme God, O 

Abode of the Universe, be gracious! 



468

11.45 Asmi, I am; hrsitah, delighted; drstva, by 

seeing; adrsta-purvam, something not seen 

heretofore-by seeing this Cosmic form of Yours 

which has never been seen before by me or others. 

And me, my; manah, mind; is pravyathitam, 

stricken; bhayena, with fear. Therefore, deva, O 

Lord; darsaya, show; me, to me; tat eva, that very; 

rupam, form, which is of my friend. Devesa, O 

supreme God; jagan-nivasa, Abode of the 

Universe; prasida, be gracious! 

11.46 I want to see You just as before, wearing a 

crown, wielding a mace, and holding a disc in 

hand. O You with thousand arms, O You of 

Cosmic form, appear with that very form with four 

hands. 



11.46 Aham, I; icchami, want; drastum, to see; 

tvam, You; kiritinam, wearing a crown; as also 

gadinam, wielding a mace; and cakra-hastam, 

holding a disc in hand; i.e., tatha eva, just as before. 

Since this is so, therefore, sahasra-baho, O You 

with a thousand arms-in Your present Cosmic 

form; visva-murte, O you of Cosmic form; bhava, 

469

apeear; tena eva rupena, with that very form-with 

the form of the son of Vasudeva; caturbhujena, 

with four hands. The idea is: withdrawing the 

Cosmic form, appear in that very form as the son of 

Vasudeva. Noticing Arjuna to have become afraid, 

and withdrawing the Cosmic form, reassuring him 

with sweet words- 

11.47 The Blessed Lord said -- Out of grace, O 

Arjuna, this supreme, radiant, Cosmic, infinite, 

primeval form-which (form) of Mine has not been 

seen before by anyone other than you, has been 

shown to you by Me through the power of My own 

Yoga. 



11.47 Prasannena, out of grace-grace means the 

intention of favouring you; O Arjuna, idam, this; 

param, supreme; tejomayam, abundantly radiant; 

visvam, Cosmic, all-comprehensive; anantam, 

infinite, limitless; adyam, primeval-that which 

existed in the beginning; rupam, form, the Cosmic 

form; yat which form; me, of Mine; na drstapurvam, 

has not been seen before; tvat-anyena, by 

anyone other than you; daristam, has been shown; 

470

tava, to you; maya, by Me-who am racious, being 

possessed of that (intention of favouring you); 

atma-yogat, through the power of My own Yoga, 

through the power of My own Godhood. 'You have 

certainly got all your ends accomplished by the 

vision of the form of Mine who am the Self [The 

word atmanah (who am the Self) does not occur in 

some editions.-Tr.] .' Saying so, He eulogizes that 

(vision): 

11.48 Not by the study of the Vedas and sacrifices, 

not by gifts, not even by rituals, not by severe 

austerities can I, in this form, be perceived in the 

human world by anyone ['By anyone who has not 

received My grace'. other than you, O most valiant 

among the Kurus. 



11.48 Na veda-yajna-adhyayanaih, not by the study 

of the Vedas and sacrifices, (i.e.) not by the 

methodical study of even the four Vedas and the 

study of the sacrifices-since the study of the 

sacrifices is achieved by the very study of the 

Vedas, the separate mention of the study of 

sacrifices is for suggesting detailed knowledge of 

471

sacrifices; [This separate mention of the study of 

sacrifices is necessary because the ancients 

understood the study of Vedas to mean learing 

them by rote.] so also, na danaih, not by gifts-in 

such forms as distributing wealth equal to the 

weight of the giver; na ca kriyabhih, not even by 

rituals-by Vedic and other rituals like Agnihotra 

etc.; nor even ugraih tapobhih, by severe austerities 

such a Candrayana [A religious observance or 

expiatory penance regulated by the moon's phases. 

In it the daily quantity of food, which consists of 

fifteen mouthfuls at the full-moon, is curtailed by 

one mouthful during the dark fornight till it is 

reduced to nothing at the new moon; and it is 

increased in a like manner during the bright 

fortnight.-V.S.A.] etc. which are frightful; sakyah 

aham, can I; evam rupam, in this form-possessing 

the Cosmic form as was shown; drastum, be 

perceived; nrloke, in the human world; tvadanyena, 

by anyone other than you; kuru-pravira, O 

most valiant among the Kurus. 

11.49 May you have no fear, and may not there be 

bewilderment by seeing this form of Mine so 

terrible Becoming free from fear and gladdened in 

mind again, see this very earlier form of Mine. 

472



11.49 Ma te vyatha, may you have no fear; and ma 

vimudha-bhavah, may not there be bewilderment 

of the mind; drstva, by seeing, perceiving; idam, 

this rupam, form; mama, of Mine; idrk ghoram, so 

terrible, as was revealed. Vyapetabhih, becoming 

free from fear; and becoming prita-manah, 

gladdened in mind; punah, again; prapasya, see; 

idam, this; eva, very; tat, earlier; rupam, form; me, 

of Mine, with four hands, holding a conch, a discus 

and a mace, which is dear to you. 

11.50 Sanjaya said -- Thus, having spoken to 

Arjuna in that manner, Vasudeva showed His own 

form again. And He, the exalted One, reassured 

this terrified one by again becoming serene in 

form. 



11.50 Iti, thus; uktva, having spoken; arjunam, to 

Arjuna; tatha, in that manner, the words as stated 

above; Vasudeva darsayamasa, showed; svakam, 

His own; rupam, form, as was born in the house of 

473

Vasudeva; bhuyah, again. And the mahatma, 

exalted One; asvasayamasa, reassured; enam, this; 

bhitam, terrified one; bhutva, by becoming; punah, 

again; saumya-vapuh, serene in form, graceful in 

body. 

11.51 Arjuna said -- O Janardana, having seen this 

serene human form of Yours, I have now become 

calm in mind and restored to my own nature. 



11.51 O Janardana, drstva, having seen; idam, this; 

saumyam, serene; manusam, human; rupam, form; 

tava, of Yours-gracious, as of my friend; asmi, I 

have; idanim, now; samvrttah, become;-what?sacetah, 

calm in mind; and gatah, restored; 

prakrtim, to my own nature. 

11.52 The Blessed Lord said -- This form of Mine 

which you have seen is very difficult to see; even 

the gods are ever desirous of a vision of this form. 



474

11.52 Idam, this; rupam, form; mama, of Mine; yat, 

which; drstavan, asi, you have seen is; sudurdarsam, 

very difficult to see. Api, even; the devah, 

gods; are nityam, ever; darsana-kanksinah, 

desirous of a vision; asya, of this; rupasya, form of 

Mine. The idea is that though they want to see, 

they have not seen in the way you have, nor will 

they see! Why so? 

11.53 Not through the Vedas, not by austerity, not 

by gifts, nor even by sacrifice can I be seen in this 

form as you have seen Me. 



11.53 Na vedaih, not through the Vedas, not even 

through the four Vedas-Rk, Yajus, Sama and 

Atharvan; na tapasa, not by austerity, not by severe 

austerities like the Candrayana; not danena, by 

gifts, by gifts of cattle, land, gold, etc.; na ca, nor 

even; ijyaya, by sacrifices or worship; sakyah 

aham, can I; drastum, be seen evamvidhah, in this 

form, in the manner as was shown; yatha, as; 

drstavan asi, you have seen mam, Me. 'How again, 

can You be seen? This is being answered: 

475

11.54 But, O Arjuna, by single-minded devotion am 

I-in this form-able to be known and seen in reality, 

and also be entered into, O destroyer of foes. 



11.54 Tu, but, O Arjuna; bhaktya, by devotion-. Of 

what kind? To this the Lord says: Ananyaya, by 

(that devotion which is ) single-minded. That is 

called single-minded devotion which does not turn 

to anything else other than the Lord, and owing to 

which nothing else but Vasudeva is perceived by 

all the organs. With that devotion, aham sakyah, 

am I able; evamvidhah, in this form-in the aspect of 

the Cosmic form; jnatum, to to known-from the 

scriptures; not merely to be known from the 

scriptures, but also drastum, to be seen , to be 

realized directly; tattvena, in reality; and also 

pravestum, to be entered into-for attaining 

Liberation; parantapa, O destroyer of foes. Now 

the essential purport of the whole scripture, the 

Gita, which is meant for Liberation, is being stated 

by summing it up so that it may be practised: 

11.55 O son of Pandu, he who works for Me, 

accepts Me as the supreme Goal, is devoted to Me, 

476

is devoid of attachment and free from enmity 

towards all beings-he attains Me. 



11.55 Pandava, O son of Pandu; yah, he who; matkarma-krt, 

works for Me: work for Me is matkarma; 

one who does it is mat-karma-krt-. Matparamah, 

who accepts Me as the supreme Goal: A 

servant does work for his master, but does not 

accept the master as his own supreme Goal to be 

attained after death; his one, however, who does 

work for Me, accepts Me alone as the supreme 

Goal. Thus he is matparamah-one to whom I am 

the supreme Goal-. So also he who is madbhaktah, 

devoted to me: He adores Me alone in all ways, 

with his whole being and full enthusiasm. Thus he 

is madbhaktah-. Sanga-varjitah, who is devoid of 

attachment for wealth, sons, friends, wife and 

relatives, Sanga means fondness, love; devoid of 

them-. Nirvairah, who is free from enmity; sarvabhutesu, 

towards all beings-berefit of the idea of 

enmity even towards those engaged in doing 

unmost harm to him-. Sah, he who is such a 

devotee of Mine; eti, attains; mam, Me. I alone am 

his supreme Goal; he does not attain any other 

477

goal. This is the advice for you, given by Me as 

desired by you. 

478

Chapter 12 

12.1 Arjuna said -- Those devotees who, being thus 

ever dedicated, meditate on You, and those again 

(who meditate) on the Immutable, the 

Unmanifested-of them, who are the best 

experiencers of yoga [(Here) yoga means samadhi, 

spiritual absorption.] ? 



12.1 The subject-matter stated in the immediately 

preceding verse, '...he who works for Me,' etc. is 

referred to by the word evam (thus). Ye bhaktah, 

those devotees who, seeking no other refuge; 

evam, thus; satata-yuktah, being ever-devoted, i.e., 

remaining unceasingly engaged in the works of the 

Lord, etc., intent on the aforesaid purpose; 

paryupasate, meditate; tvam, on You, in the 

Cosmic form as revealed earlier; ye ca api, and 

those others, again, who have renounced all 

desires, who have given up all actions; who 

meditate on Brahman as described (below), 

aksaram, on the Immutable; avyaktam, on the 

Unmanifested, which is so on account of being 

bereft of all limiting adjuncts, (and) which is 

479

eyond the comprehension of the organs-in the 

world, whatever comes within the range of the 

organs is said to be manifest, for the root anj 

conveys that sense; but this Immutable is the 

opposite of that and is endowed with qualifications 

that are spoken of by the great ones; those again, 

who meditate on that-; tesam, of them, among the 

two (groups); ke, who; are the yoga-vit-tamah, best 

experiencers of yoga, i.e., who are those that are 

surpassingly versed in yoga? But leave alone those 

who meditate on the Immutable, who are fully 

enlightened and are free from desires. Whatever 

has to be said with regard to them, we shall say 

later on. As for those others- 

12.2 The Blessed Lord said -- Those who meditate 

on Me by fixing their minds on Me with steadfast 

devotion (and) being endowed with supreme faiththey 

are considered to be the most perfect yogis 

according to Me. 



12.2 Ye, those who, being devotees; upasate, 

meditate; mam, on Me, the supreme Lord of all the 

masters of yoga, the Omniscient One whose vision 

480

is free from purblindness caused by such defects as 

attachment etc.; avesya,by fixing, concentrating; 

their manah, minds; mayi, on Me, on God in His 

Cosmic form; nitya-yuktah, with steadfast 

devotion, by being ever-dedicated in accordance 

with the idea expressed in the last verse of the 

preceding chapter; and being upetah, endowed; 

paraya, with supreme; sraddhaya faith;-te, they; 

matah, are considered; to be yukta-tamah, most 

perfect yogis; me, according to Me, for they spend 

days and nights with their minds constantly fixed 

on Me. Therefore, it is proper to say with regard to 

them that they are the best yogis. 'Is it that the 

others do not become the best yogis?' No, but listen 

to what has to be said as regards them:' 

12.3 Those, however, who meditate in every way 

on the Immutable, the Indefinable, the Unmanifest, 

which is all-pervading, incomprehensible, changeless, 

immovable and constant.- 



12.3 Ye, those; tu, however; who, pari-upasate, 

meditate in every way; aksaram, on the Immutable; 

anirdesyam, the Indefinable-being unmanifest, It is 

481

eyond the range of words and hence cannot be 

defined; avyaktam, the Unmanifest-It is not 

comprehensible thrugh any means of knowledge-. 

Upasana, meditation, means approaching an object 

of meditation as presented by the scriptures, and 

making it an object of one's own thought and 

dwelling on it uniterruptedly for long by 

continuing the same current of thought with 

regard to it-like a line of pouring oil. This is what is 

called upasana. The Lord states the characteristics 

of the Immutable [Here Ast. adds 'upasyasya, 

which is the object of meditation'.-Tr.] : 

Sarvatragam, all-pervading, pervasive like space; 

and acintyam, incomprehensible-becuase of Its 

being unmanifest. For, whatever comes within the 

range of the organs can be thought of by the mind 

also. Being opposed to that, the Immutable is 

inconceivable. It is kutastham, changeless. Kuta 

means something apparently good, but evil inside. 

The word kuta (deceptive) is well known in the 

world in such phrases as, 'kuta-rupam, deceptive 

in appearance,' 'kuta-saksyam, false evidence', etc. 

Thus, kuta is that which, as ignorance etc., is the 

seed of many births, full of evil within, referred to 

by such words as maya, the undifferentiated, etc., 

and well known from such texts as, 'One should 

know Maya to be Nature, but the Lord of Maya to 

482

e the supreme God' (Sv. 4.10), 'The divine Maya of 

Mine is difficult to cross over' (7.14), etc. That 

which exists on that kuta as its controller (or 

witness) is the kuta-stha. Or, kutastha may mean 

that which exists like a heap [That is, motionless.]. 

Hence it is acalam, immovable. Since It is 

immovable, therefore It is dhruvam, constant, i.e. 

eternal. 

12.4 By fully controlling all the organs and always 

being even-minded, they, engaged in the welfare of 

all beings, attain Me alone. 



12.4 Samniyamya, by fully controlling, 

withdrawing; indriya-gramam, all the organs; and 

sarvatra, always at all times; sama-buddhayah, 

being even-minded-the even-minded are those 

whose minds remain equipoised in getting 

anything desirable or undesirable; te, they, those 

who are of this kind; ratah, engaged; sarva-bhutahite, 

in the welfare of all beings prapnuvanti, 

attain; mam, Me; eva, alone. As regards them it 

needs no saying that they attain Me, for it has been 

said, '...but the man of Knowledge is the very Self. 

483

(This is) My opinion' (7.18). It is certainly not 

proper to speak of being or not being the best 

among the yogis with regard to those who have 

attained identity with the Lord. But, 

12.5 For them who have their minds attached to the 

Unmanifested the struggle is greater; for, the Goal 

which is the Unmanifest is attained with difficulty 

by the embodied ones. 



12.5 Tesam, for them; avyakta-asakta-cetasam, who 

have their minds attached to the Unmanifest; 

klesah,the struggle; is adhika-tarah, greater. 

Although the trouble is certainly great for those 

who are engaged in works etc. for Me, still owing 

to the need of giving up self-identification with the 

body, it is greater in the case of those who accept 

the Immutable as the Self and who kept in view the 

supreme Reality. Hi, for; avyakta gatih, the Goal 

which is the Unmanifest-(the goal) which stands in 

the form of the Immutable; that is avapyate, 

attained; duhkham, with difficulty; dehavadbhih, 

by the embodied ones, by those who identify 

themselves with the body. Hence the struggle is 

484

greater. We shall speak later of the conduct of 

those who meditate on the Unmanifest. 

12.6 As for those who, having dedicated all actions 

to Me and accepted Me as the supreme, meditate 

by thinking of Me with single-minded 

concentration only-. 



12.6 Tu, as for; ye, those who; sannyasya, having 

dedicated; sarvani, all; karmani, actions; mayi, to 

Me who am God; and matparah, having accepted 

Me as the supreme; upasate, meditate; dhyayantah, 

by thinking; mam, of Me; ananyena, with singleminded; 

yogena, concentration; eva, only-. That 

(yoga) is single-minded which has no other object 

than the Cosmic Deity, the Self. By thinking 

exclusively with that single-minded [The Ast. and 

the A.A. read 'kena, what?' in place of 'kevalena, 

exclusively'.-Tr.] (yoga)-. What comes to them? 

12.7 O son of Prtha, for them who have their minds 

absorbed in Me, I become, without delay, the 

Deliverer from the sea of the world which is 

fraught with death. 

485



12.7 O son of Prtha, tesam, for them who are solely 

devoted to meditating on Me; avesita-cetasam 

mayi, who have their minds absorbed in, fixed on, 

merged in, Me who am the Cosmic Person; aham, 

I, God; bhavami, become; na cirat, without delay;what 

then? soon indeed-the samuddharta, 

Deliverer-. Wherefrom? In answer the Lord says, 

mrtyu-samsara-sagarat, from the sea of the world 

which is fraught with death. Samsara (world) 

fraught with mrtyu (death) is mrtyu-samsara. That 

itself is like a sea, being difficult to cross. I become 

their deliverer from that sea of transmigration 

which is fraught with death. Since this is so, 

therefore, 

12.8 Fix the mind on Me alone; in Me alone rest the 

intellect. There is no doubt that hereafter you will 

dwell in Me alone. [For the sake of metre, eva and 

atah (in the second line of the verse) are not joined 

together (to form evatah).] 



486

12.8 Adhatsva, fix manah, the mind-possessed of 

the power of thinking and doubting; mayi, on Me, 

on God as the Cosmic Person; eva, alone. Mayi, in 

Me; eva, alone; nivesaya, rest; the buddhim, 

intellect, which engages in determining (things). 

Listen to what will happen to you thereby: Na 

samsayah, there is no doubt-no doubt should be 

entertained with regard to this; that atah urdhvam, 

hereafter, after the fall of the body; nivasisyasi, you 

will dwell; mayi, in Me, live in identity withMe; 

eva, alone. 

12.9 If, however, you are unable to establish the 

mind steadily on Me, then, O Dhananjaya, seek to 

attain Me through the Yoga of Practice. 



12.9 Atha, if, however; na saknosi, you are unable; 

samadhatum, to establish, in this way as I have 

described; cittam, the mind; sthiram, steadily, 

unwaveringly; mayi, on Me; tatah, then; O 

Dhananjaya, iccha, seek, pray; aptum, to attain; 

mam, Me, as the Cosmic person; abhyasa-yogena, 

through the Yoga of Practice. Practice consists in 

487

epeatedly fixing the mind on a single object by 

withdrawing it from everything else. The yoga 

following from this, and consisting in 

concentration of the mind, is abhyasa-yoga. 

12.10 If you are unable even to practise, be intent 

on works for Me. By undertaking works for Me as 

well, you will attain perfection. [Identity with 

Brahman.] 



12.10 If asamarthah asi, you are unable; api, even; 

abhyase, to practise; then, bhava, be; mat-karmaparamah, 

intent on works for Me-works (karma) 

meant for Me (mat) are mat-karma-i.e., you be such 

that works meant for Me become most important 

to you. In the absence of Practice, api, even; 

kurvan, by undertaking; karmani, works alone; 

madartham, for Me; avapsyasi, you will attain; 

siddhim, perfection-by gradually acquiring 

purification of mind, concentration and 

Knowledge. 

12.11 If you are unable to do even this, in that case, 

having resorted to the Yoga for Me, thereafter 

488

enounce the results of all works by becoming 

controlled in mind. 



12.11 Atha, if, again; asaktah asi, you are unable; 

kartum, to do; etat api, even this-what was stated 

as being 'intent on doing works for Me'; in that 

case, mad-yogam-asritah, having resorted to the 

Yoga for Me-the performance of those works that 

are being done by dedicating them to Me is 

madyogah; by resorting to that Yoga for Me; tatah, 

thereafter; sarva-karma-phala-tyagam kuru, 

renounce, give up, the results of all works; by 

becoming yata-atmavan, controlled in mind. [In 

the earlier verse it was enjoined that all works, be 

they Vedic or secular, are to be considered as 

belonging to God and should be done for Him-not 

for oneself-, as a soldier would do for his king. In 

the present verse it is stated that the attitude 

should be, 'May this work of mine please God.' 

This very attitude involves dedicating of results to 

God. See S. According to M.S., mat-karma in the 

earlier verse means bhagavata-dharma, i.e. 

hearing, singing, etc. about God. In the present 

verse, sarva-karma means all works in general.-Tr.] 

489

Now the Lord praises the renunciation of the 

results of all works: 

12.12 Knowledge is surely superior to practice; 

meditation surpasses knowledge. The renunciation 

of the results of works (excels) meditation. From 

renunciation, Peace follows immediately. 



12.12 Jnanam, knowledge; [Firm conviction about 

the Self arrived at through Vedic texts and 

reasoning.] is hi, surely; sreyah, superior; -to 

what?-abhyasat, to practice [Practice-repeated 

effort to ascertain the true meaning of Vedic texts, 

in order to acquire knowledge.] which is not 

preceded by discrimination. Dhyanam, meditation, 

undertaken along with knowledge; visisyate, 

surpasses even jnanat, that knowledge. Karmaphala-tyagah, 

renunciation of the results of works; 

excels even dhyanat, meditation associated with 

knowledge. ('Excels' has to be supplied.) Tyagat, 

from this renunciation of the results of actions, in 

the way described before; [By dedicating all actions 

to God with the idea, 'May God be pleased.'] 

santih, Peace, the cessation of transmigratory 

490

existence together with its cause; follows 

anantaram, immediately; not that it awaits another 

accasion. Should the unenlightened person 

engaged in works be unable to practise the 

disciplines enjoined earlier, then, for him has been 

enjoined renunciation of the results of all works as 

a means to Liberation. But this has not been done 

at the very beginning. And for this reason 

renunciation of the results of all works has been 

praised in, 'Knowledge is surely superior to 

practice,' etc. by teaching about the successive 

excellence. For it has been taught as being fit to be 

adopted by one in case he is unable to practise the 

disciplines already presented [Presented from 

verse 3 onwards.] Objection: From what similarly 

does the eulogy follow? Reply: In the verse, 'When 

all desires clinging to one's heart fall off' (Ka, 

2.3.14), it has been stated that Immortality results 

from the rejection of all desires. That is well 

known. And 'all desires' means the 'result of all 

rites and duties enjoined in the Vedas and Smrtis'. 

From the renunciation of these, Peace surely comes 

immediately to the enlightened man who is 

steadfast in Knowledge. There is a similarity 

between renunciation of all desires and 

renunciation of the results of actions by an 

unenlightened person. Hence, on account of that 

491

similarity this eulogy of renunciation of the results 

of all actions is meant for rousing interest. As for 

instance, by saying that the sea was drunk up by 

the Brahmana Agastya, the Brahmanas of the 

present day are also praised owing to the similarity 

of Brahminhood. In this way it was been said that 

Karma-yoga becomes a means for Liberation,since 

it involves renunciaton of the rewards of works. 

Here, again, the Yoga consisting in the 

concentration of mind on God as the Cosmic 

Person, as also the performance of actions etc. for 

God, have been spoken of by assuming a difference 

between God and Self. In, 'If you are unable to do 

even this' (11) since it has been hinted that it 

(Karma-yoga) is an effect of ignorance, therefore 

the Lord is pointing out that Karma-yoga is not 

suitable for the meditator on the Immutable, who 

is aware of idenity (of the Self with God). The Lord 

is similarly pointing out the impossibility of a 

karma-yogin's meditation on the Immutable. In 

(the verse), 'they...attain Me alone' (4), having 

declared that those who meditate on the 

Immutable are independent so far as the 

attainment of Liberation is concerned, the Lord has 

shown in, '...I become the Deliverer' (7), that others 

have no independence; they are dependent on 

God. For, if they (the former) be considered to have 

492

ecome identified with God, they would be the 

same as the Immutable on account of (their) having 

realized non-difference. Consequently, speaking of 

them as objects of the act of deliverance will 

become inappropriate! And, since the Lord in 

surely the greatest well-wisher of Arjuna, He 

imparts instructions only about Karma-yoga, 

which involves perception of duality and is not 

associated with full Illumination. Also, no one who 

has realized his Self as God through valid means of 

knowledge would like subordination to another, 

since it involves a contradiction. Therefore, with 

the idea, 'I shall speak of the group of virtues (as 

stated in), "He hwo is not hateful towards any 

creature," etc. which are the direct means to 

Immortality, to those monks who meditate on the 

Immutable,who are steadfast in full enlightenment 

and have given up all desires,' the Lord proceeds: 

12.13 He who is not hateful towards any creature, 

who is friendly and compassionate, who has no 

idea of 'mine' and the idea of egoism, who is the 

same under sorrow and happiness, who is 

forgiving; 



493

12.13 Advesta, he who is not hateful; sarvabhutanam, 

towards any creature: He does not feel 

repulsion for anything, even for what may be the 

cause of sorrow to himself, for he sees all beings as 

his own Self. Maitrah, he who is friendly-behaving 

like a friend; karunah eva ca, and compassionate: 

karuna is kindness, compassion towards sorrowstricken 

creatures; one possessing that is karunah, 

i.e. a monk, who grants safety to all creatures. 

Nirmamah, he who has no idea of 'mine'; 

nirahankarah, who has no idea of egoism; samaduhkha-sukhah, 

who is the same under sorrow 

and happiness, he in whom sorrow and happiness 

do not arouse any repulsion or attraction; ksami, 

who is forgiving, who remains unperturbed even 

when abused or assaulted; 

12.14 He who is ever content, who is a yogi, who 

has self-control, who has firm conviction, who has 

dedicated his mind and intellect to Me-he who is 

such a devotee of Mine is dear to Me. 



494

12.14 Santustah satatam, he who is ever content: 

who has the sense of contentment irrespective of 

getting or not getting what is needed for the 

maintenance of the body; who is similarly eversatisfied 

whether he gets or not a good thing. Yogi, 

who is a yogi, a man of concentrated mind; yataatma, 

who has self-control, whose body and organs 

are under control; drdha-niscayah, who has firm 

conviction-with regard to the reality of the Self; 

arpita-mano-buddhih, who has dedicated his mind 

and intellect; mayi, to Me-(i.e.) a monk whose 

mind (having hte characteristics of reflection) and 

intellect (possessed of the faculty of taking 

decisions) are dedicated to, fixed on, Me alone; sah 

yah, he who is; such a modbhaktah, devotee of 

Mine; is priyah, dear; me, to Me. It was hinted in 

the Seventh Chapter, 'For I am very much dear to 

the man of Knowledge, and he too is dear to Me' 

(7.17). That is being elaborated here. 

12.15 He, too, owing to whom the world is not 

disturbed, and who is not disturbed by the world, 

who is free from joy, impatience, fear and anxiety, 

is dear to Me. 



495

12.15 Sah ca, he too; yasmat, owing to whom 

owing to which monk; lokah, the world; na 

udvijate, is not disturbed, not afflicted, not 

agitated; so also, yah na udvijate, he who is not 

disturbed; lokat, by the world; muktah, who is free; 

harsa-amarsa-bhaya-udvegaih, from joy, 

impatience, fear and anxiety;-harsa is elation of the 

mind on acquiring a thing dear to oneself, and is 

manifested as horripillation, shedding of tears, etc.; 

amarsa is non-forbearance; bhaya is fright; udvega 

is distress; he who is free from them-, is priyah, 

dear; me, to Me. 

12.16 He who has no desires, who is pure, who is 

dextrous, who is impartial, who is free from fear, 

who has renounced every undertaking-he who is 

(such) a devotee of Mine is dear to Me. 



12.16 Anapeksah, he who has no desires with 

regard to covetable things like body, organs, 

objects, (their inter-) relationship, etc.; sucih, who is 

pure, endowed with external and internal purity; 

daksah, who is dextrous, who is able to promptly 

496

understand in the right way the duties that present 

themselves; udasinah, who is impartial, the monk 

who does not side with anybody-friends and 

others; gatavyathah, who is free from fear; sarvaarambha-parityagi, 

who has renounced every 

undertaking-works under-taken are arambhah; 

sarva-arambhah means works undertaken out of 

desire for results to be enjoyed here or hereafter; he 

who is apt to give them up (pari-tyaga) is sarvaarambha-parityahi; 

he who is such a madbhaktah, 

devotee of Mine; he is priyah, dear; me, to Me. 

Further, 

12.17 He who does not rejoice, does not fret, does 

not lament, does not hanker; who gives up good 

and bad, who is filled with devotion-he is dear to 

Me. 



12.17 Yah, he who; na hrsyati, does not rejoice on 

getting a coveted object; na dvesti, does not fret on 

getting an undesirable object; na socati, does not 

lament on the loss of a dear one; and na kanksati, 

does not hanker after an object not acquired; 

subha-asubha-parityogi, who gives up good and 

497

ad, who is apt to give up good and bad actions; 

bhaktiman, who is full of devotion-he is dear to 

Me. 

12.18 He who is the same towards friend and foe, 

and so also in honour and dishonour; who is the 

same under cold, heat, happiness and sorrow, who 

is free from attachment to everything. 



12.18 Samah, who is the same; satrau ca mitre, 

towards friend and foe; ca tatha, and so also; manaapamanayoh, 

in honour and dishonour, in 

adoration and humiliation; who is the same sitausna-sukha-duhkhesu, 

under cold, heat, happiness 

and sorrow; and sanga-vivar-jitah, free from 

attachment to everything; Moreover, 

12.19 The person to whom denunciation and praise 

are the same, who is silent, content with anything, 

homeless, steady-minded, and full of devotion is 

dear to Me. 



498

12.19 Narah, the person; tulya-ninda-stutih, to 

whom denunciation and praise are the same; 

mauni, who is silent, restrained in speech; 

santustah, content; yena-kenacit, with anything-for 

the mere maintenance of the body, as has been said 

in, 'The gods know him to be a Brahmana who is 

clad by anyone whosoever' (Mbh. Sa. 245.12); 

further, aniketah, he who is homeless, who has no 

fixed place of residence-'without a home' [ The 

whole verse is 'He,however is certainly the knower 

of Liberation who has attachment neither for a hut, 

nor for water, nor cloth, nor the three places of 

pilgrimage, nor a home, nor a seat, nor food.'], as 

said in another Smrti; sthira-matih, steady-minded, 

whose thought is steady with regard to the Reality 

which is the supreme Goal; and bhaktiman, who is 

full of devotion-(he) is dear to Me. [There is a 

repeated mention of Bhakti in this Chapter because 

it is means to the Knowledge which leads to the 

supreme Goal.] The group of qualities of the 

monks who meditate on the Immutable, who have 

renounced all desires, who are steadfast in the 

knowledge of the supreme Goal-which (qualities) 

are under discussion beginning from 'He who is 

not hateful towards any creature' (13), is being 

concluded: 

499

12.20 But [Tu (but) is used to distinguish those who 

have attained the highest Goal from the aspirants.- 

Tr.] those devotees who accept Me as the supreme 

Goal, and with faith seek for this ambrosia [M.S.'s 

reading is dharmamrtam-nectar in the form of 

virtue. Virtue is called nectar because it leads to 

Immortality, or because it is sweet like nectar.] 

which is indistinguishable from the virtues as 

stated above, they are very dear to Me. 



12.20 Tu, but; ye bhaktah, those devotees of Mine, 

the monks who have resorted to the highest 

devotion consisting in the knowledge of the 

supreme Reality; mat-paramah, who accept Me as 

the supreme Goal, to whom I, as mentioned above, 

who am identical with the Immutable, am the 

highest (parama), unsurpassable Goal; and 

sraddadhanah, with faith; paryupasate, seek for, 

practise; idam, this; dharmyamrtam, ambrosia that 

is indistinguishable from the virtues-that which is 

indistinguishable from dharma (virtue) is 

dharmya, and this is called amrta (ambrosia) since 

it leads to Immortality-; yatha-uktam, as stated 

500

above in, 'He who is not hateful towards any 

creature,' etc.; te, they; are ativa, very; priyah, dear; 

me, to Me. After having explained what was hinted 

in, 'For I am very much dear to the man of 

Knowledge...'(7.17), that has been concluded here 

in, 'Those devotees are very dear to Me.' Since by 

seeking for this ambrosia which is 

indistinguishable from the virtues as stated above 

one becomes very dear to Me, who am theLord 

Vishnu, the supreme God, therefore this nectar 

which is indistinguishable from the virtues has to 

be diligently sought for by one who is a seeker of 

Liberation, who wants to attain the coveted Abode 

of Visnu. This is the purport of the sentence. [Thus, 

after the consummation of meditation on the 

qualified Brahman, one who aspires after the 

unqualified Brahman, who has the qualifications 

mentioned in, 'He who is not hateful towards any 

creature,' etc., who is pre-eminently fit for this 

purpose, and who practises sravana etc. has the 

possibility of realizing the Truth from which his 

Liberation logically follows. Hence, the conclusion 

is that the meaning of the word tat (in the sentence 

tattvamasi) has to be sought for, since his has the 

power to arouse the comprehension of the 

meaning of that sentence, which is the means to 

Liberation.] 

501

Chapter 13 

13.1 Swami Gambhirananda has not translated this 

sloka. Many editions of the Bhagavadgita do not 

contain this sloka, including the commentary by 

Sankaracharya. If this sloka is included, the total 

number of slokas in the Bhagavadgita is 701. 



13.1 Sri Sankaracharya did not comment on this 

sloka. Many editions of the Bhagavadgita do not 

contain this sloka.. If this sloka is included, the 

total number of slokas in the Bhagavadgita is 701. 

13.2 The Blessed Lord said -- O son of Kunti, this 

body is referred to as the 'field'. Those who are 

versed in this call him who is conscious of it as the 

'knower of the field'. 



13.2 The Lord specifies the body as the object 

referred to by the pronoun idam (this). O son of 

Kunti, (this body) abhidhiyate, is referred to; 

502

ksetram iti, as the field-because it is protected (tra) 

against injury (ksata), or because it perishes (ksi), 

wastes away (ksar), or because the results of 

actions get fulfilled in the body as in a field 

(ksetra). The word iti is used in the sense of 'as'. 

They-who?-tadvidah, who are versed in this, who 

know the 'field' and the 'knower of the field'; ahuh, 

call; tam, him, the knower; yah, who; vetti etat, is 

concious of, knows, it, the body, the field-makes it, 

from head to foot, an abject of his knowledge; 

makes it an object of perception as a separate 

entity, through knowledg which is spontaneous or 

is acquired through instruction; ksetrajna iti, as the 

knower of the field. As before, the word iti is used 

in the sense of 'as'. They call him as the knower of 

the field. Is it that the field and the knower of the 

field thus mentioned are to be understood through 

this much knowledge only? The answer is, no. 

13.3 And, O scion of the Bharata dynasty, understand 

Me to be the 'Knower of the field' in all the 

fields. In My opinion, that is Knowledge which is 

the knowlege of th field and the knower of the 

field. 



503

13.3 Ca api, and; viddhi, understand; mam, Me, the 

supreme God who is transcendental; to be the 

ksetrajnam, 'Knower of the field' with the 

characterisitics noted above; sarva-ksetresu, in all 

the fields. The idea is this: Know the 'Knower of 

the field'- who has become diversified by limiting 

adjuncts in the form of numerous 'fields' ranging 

from Brahma to a clump of grass-as free from 

differentiations resulting from all the limiting 

adjuncts, and as beyond the range of such words 

and ideas as existece, nonexistence, etc. O scion of 

the Bharata dynasty, since there remains nothing to 

be known apart from the true nature of the field, 

the knower of the field and God, therefore; tat, 

that; is jnanam, Knowledge, right knowledge; yat, 

which; is the jnanam, knowledge; ksetraksetrajnayoh, 

of the field and the knower of the 

field-which are the two knowables-, and by which 

Knowledge the field and the knower of the field 

are made objects of knowledge. This is mama, My, 

God Vishu's; matam, opinion. Objection: Well, if it 

be that in all the field there exists God alone, and 

none else other than Him, as the enjoyer, then God 

will become a mundane being; or, due to the 

absence of any mundane creature other than God, 

there will arise the contingency of the negation of 

504

mundance existence. And both these are 

undesirable, since the scriptures dealing with 

bondage, Liberation and their causes will become 

useless, and also becuase they contradict such valid 

means of knowledge as direct perception. In the 

first place, mundane existence which is 

characterized by happiness, sorrow and their cause 

is apprehended through direct perception. Besides, 

from the perception of variety in the world it can 

be inferred that mundane existence results from 

virtue and vice. All this becomes illogical if God 

and the individual soul be one. Reply: No, because 

this becomes justifiable owing to the difference 

between Knowledge and ignorance. 'These two, viz 

that which is know as Knowledge and that which 

is known as ignorance are widely contradictory, 

and they follow divergent courses' (Ka. 1.2.4.); and 

similarly, the different results, viz Liberation and 

enjoyment, belonging (respectively) to those 

Knowledge and ignorance, have also been pointed 

out to be contrary by saying that Liberation is the 

goal of Knowledge, and enjoyment is the result of 

ignorance (see Ka. 1.2.2). Vyasa, also has said so: 

'Now, there are these two paths' (Mbh Sa. 241.6) 

etc. and, 'There are only these two paths,' etc. Here 

(in the Gita) also, two kinds of steadfastness have 

been stated. And it is understood from the Vedas, 

505

the Smrtis and reason that ignorance together with 

its effects has to be destroyed by Knowledge. As 

for the Vedic texts, they are: 'If one has realized 

here, then there is truth; if he has not realized here, 

then there is great destruction' (Ke. 2.5); 'Knowing 

Him in this way, one becomes Immortal here' (Nr. 

Pu. 6); 'There is no other path to go by' (Sv. 3.8); 

'The enlightened man is not afraid of anything' 

(Tai. 2.9.1). On the other hand, (the texts) with 

regard to the unenlightened person are: 'Then, he is 

smitten with fear' (Tai. 2.7.1); 'Living in the midst 

of ognorance' (Ka. 1.2.5); One who knows Brahman 

becomes Brahman indeed. In his line is not born 

anyone who does not know Brahman' (Mu. 3.2.9); 

'(While he who worships another god thinking,) 

"He is one, and I am another," does not know. He is 

like an animal to the gods' (Br. 1.4.10). He who is a 

knower of the Self, 'He becomes all this (Universe)' 

(Br. 1.4.10); 'When men will fold up space like 

(folding) leather, (then) there will be cessation of 

sorrow, without knowing the Deity' (Sv. 6.9). There 

are thousands of texts like these. And the Smrti 

texts (from the Gita) are: 'Knowledge remains 

covered by ignorance. Thereby the creatures 

become deluded' (5.15); 'Here itself is rebirth 

conquered by them whose minds are established 

on sameness' (5.19); 'Since by seeing equally the 

506

God who is present alike everywhere (he does not 

injure the Self by the Self, therefore he attains the 

supreme Goal)' (13.28), etc. And as for reason, there 

is the text, 'Men avoid snakes, tips of kusa-grass as 

also well when they are aware of them. Some fall 

into them owing to ignorance. Thus, see the special 

result arising from knowledge' (Mbh. Sa. 201.17). 

Similarly, it is known that an unelightened person, 

who identifies himself with the body etc. and who 

practises righteousness and unrighteousness under 

the impulsion of attachment and aversion, takes 

birth and dies. It cannot be reasonably denied by 

anyone that, those who see the Self as different 

from the body etc. become liberated as a result of 

the cessation of righteous and unrighteous 

conduct, which depends on the destruction of 

attachment and aversion. The being so, the Knower 

of the field, who is reality is God Himself, appears 

to have become a mundane soul owing to the 

various adjuncts which are products of ignorance; 

as for instance the individual soul becomes 

identified with the body etc. For it is a well-known 

fact in the case of all creatures that their selfidentify 

with the body etc. which are not-Self is 

definitely caused by ignorance. Just as, when a 

stump, of a tree is firmly regarded as a man, the 

qualities of a man do not thereby come to exist in 

507

the stump, nor do the qualities of the stump come 

to the person, similarly the property 

ofconsciousness does not come to the body, nor 

those of the body to consciousness. It is not proper 

that the Self should be identified with happiness, 

sorrow, delusion, etc., since they, like decrepitude 

and death, are equally the products of ignorance. 

Objection: May it not be said that this is not so, 

becuase of dissimilarity? The stump and the man, 

which are verily objects of perception, are 

superimposed on each other through ignorance by 

their perceiver. On the other hand, in the case of 

the body and the Self,, the mutual superimposition 

occurs verily between a knower and an object of 

perception. Thus, the illustration is not equally 

applicable. Therefore, may it not be that the 

properties of the body, though objects of 

knowledge, belong to the Self which is the knower? 

Reply: No, since there arises the contingency of 

(the Self) becoming devoid of consciousness! If 

qualities such as happiness, sorrow, delusion, 

desire, etc. of the body etc., which are the field and 

are objects of knowledge, indeed belong to the 

knower, then it will be necessary to explain the 

particular reason why some of the qualities of the 

object of knowledge-the field-superimposed 

through ignorance belong to the Self, while 

508

decrepitude, death, etc. do not. (On the contrary) it 

is possible to infer that they (happiness etc.) do not 

pertain to the Self, since, like decrepitude etc., they 

are superimposed on the Self through ignorance, 

and because they are either avoidable or 

acceptable. This being so, the mundane state, 

consisting of agentship and enjoyership pertaining 

to the objects of knowledge, is superimposed on 

the knower through ignorance. Hence, nothing of 

the knower is affected thereby-in the same way as 

nothing of the sky is affected by the 

superimposition of surface, diret, etc. (on it) by 

fools. Such being the case, not the least touch of the 

mundane state is to be apprehended with regard to 

the almighty [see footnote on p.5, and p.168.] God, 

the Knower of the field, even though He exists in 

all the fields. For it is nowhere seen in the world 

that anybody is benefitted or harmed by a quality 

attributed to him through ignorance. As for the 

statement that the illustration is not equally 

applicable-that is wrong. Objection: How? Reply: 

Because what is intended as common between the 

illustration and the thing illustrated is merely the 

superimposition through ignorance. There is no 

disagreement as to that. However, as for your 

contention that the illustration fails with regard to 

the Knower, that too has been shown to be inapt by 

509

citing the example of decrepitude etc. [If it be held 

that objects of experience may be superimposed on 

one another, but they cannot be superimposed on 

the experiencer, the answer is that this cannot be a 

universal proposition. For decrepitude and death, 

which are matters of experience, are superimposed 

on the Self, the experiencer.] Objection: May it not 

be that the Knower of the field becomes a 

mundane being owing to his having ignorance? 

Reply: No, because ignorance is of the nature of 

tamas. Since ignorance has the nature of covering, 

it is indeed a notion born of tamas; it makes one 

perceive contrarily, or it arouses doubt, or it leads 

to non-perception. For it disappears with the dawn 

of discrimination. And the three kind of ignorance, 

viz non-perception etc. [Etc: false perception and 

doubt.], are experienced when there are such 

defects as blindness etc. which are forms of tamas 

and have the nature of veiling. [It is known 

through the process of agreement and difference 

that false perception etc. arise from some 

defects,and they are not the qualities of the Self.] 

Objection: Here it is asserted that if this be the case, 

then ignorance is a quality of the knower? Reply: 

No, for the defects such as blindness are seen to 

belong to the eye which is an organ. As for your 

notion that 'ignorance is a quality of the 

510

experiencer, and the very fact of being possessed of 

the quality of ignorance is what constitutes the 

mundane state of the Knower of the field; the 

assertion which was made (by the Vedantin) in 

that connection, "that the Knower of th field is God 

Himself and not a mundane being, " is improper,'this 

is not so. As for example: Since such defects as 

false perception etc. are seen to belong to the organ 

eye, therefore false perception etc. or their causes, 

viz defects like blindness etc., do not belong to the 

perceiver. Just as blindness of the eyes does not 

pertain to the perceiver since on being curved 

through treatment it is not seen in the perceiver, 

similarly notions like non-perception, false 

perception, doubt, and their causes should, in all 

cases, pertain to some organ; not to the perceiver, 

the Knower of the field. And since they are objects 

of perception, they are not qualities of the Knower 

in the same way that light is of a lamp. Just because 

they are objects of perception, they are cognized as 

different from one's own Self. Besides, it is denied 

by all schools of thought that in Liberation, when 

all the organs depart, there is any association with 

such defects as ignorance etc. If they (the defects) 

be the qualities of the Self Itself, the Knower of the 

field, as heat is of fire, then there can never be a 

dissociation from them. Again, since there can be 

511

no association with or dissociation from anything 

for the immutable, formless Self which is allpervading 

like space, therefore it is established that 

the Knower of the field is ever identical with God. 

This follows alos from the utternance of the Lord, 

'Being without beginning and without qualities' 

(31), etc. Objection: Well, if this be so, then, owing 

to the nonexistence of the world and the mundane 

creatures, there will arise the defect of the 

uselessness of the scriptures, etc. Reply: No, since 

this (defect) is admitted by all. A defect that is 

admitted by all who believe in the Self is not to be 

explained by one alone! Objection: How has this 

been admitted by all? Reply: People of all schools 

of thought who believe in the Self admit that there 

is no worldly behaviour or the behaviour of a 

worldling in the liberated ones. Yet, in their case 

(i.e. in those various schools), it is not admitted 

that there is any possibility of such a defect as the 

scriptures becoming useless, etc. Similarly, in our 

case let the scriptures be useless when the knowers 

of the field become identified with God; and 

purposeful within the sphere of ignorance. This is 

just as in the case of all the dualists, where it is 

admitted that the scriptures etc. become useful in 

the state of bondage, not in the state of Liberation. 

Objection: Well, for us all dualists, bondage and 

512

Liberation of the Self are real in the truest sense. So, 

when things to be renounced or accepted as also 

the means thereto are real, the scriptures etc. 

become meaningful. On the other hand, may it not 

be that for the non-dualists, since duality deos not 

exist in truest sense, it being the creation of 

ignorance, therefore the state of bondage of the Self 

is not ultimately real, and hence the scriptures etc. 

become purposeless as they remain shorn of a 

subject-matter? Reply: No, since it is not logical 

that the Self should have different states. If this 

were possible at all, then the states of bondage and 

freedom of the Self should be simultaneous, or 

successive. As to that, they cannot occur 

simultaneously, since they are contradictory-like 

rest and motion in the same object. Should they 

occur successively and without being caused, then 

there will arise the contingency of there being no 

Liberation; if they occur through some cause, then, 

since they do not exist inherently, there arises the 

contingency of their being ultimately unreal. In this 

case also the assumption becomes falsified. 

Moreover, when ascertaining the precedence and 

succession of the states of bondage and Liberation, 

the state of bondage will have to be considered as 

being the earlier and having no beginning, but an 

end. And that is contrary to valid means of 

513

knowledge. Similarly it will have to be admitted 

that the state of Liberation has a beginning, but no 

end- which is certainly opposed to valid means of 

knowledge. And it is not possible to established 

eternality for something that has states nd 

undergoes a change from one state to another. On 

the other hand, if for avoiding the defect of noneternality 

the different states of bondage and 

Liberation be not assumed, then, even for the 

dualists such defects as the purposelessness of the 

scriptures become certainly unavoidable. Thus, the 

situation being similar (for both), it is not for the 

Advaitin (alone) to refute the objection. Nor do the 

scriptures become purposeless, because the 

scriptures are applicable to the commonly known 

unenlightened person. It is indeed in the case of the 

ignorant person-not in the case of the enlightened 

one-that there occurs the perception of identity of 

the Self with the effect (i.e. enjoyership) and the 

cause (i.e. agentship) which are not-Self. For, in the 

case of the enlightened persons, it is impossible 

that, after the dawn of the realization of nonidentity 

of the Self with effect and cause, they can 

have Self identification with these as 'I'. Surely, not 

even a downright fool, or a lunatic and such others, 

see water and fire or shade and light as identical; 

what to speak of a discriminating person! 

514

Therefore, such being the case, the scriptures 

dealing with injunction and prohibition do not 

concern a person who sees the distinction of the 

Self from effect and cause. For, when Devadatta is 

ordered to do som work with the words, 'You do 

this,' Visnumitra who happens to be there does not, 

even on hearing the command, conclude, 'I have 

been ordered.' But this conclusion is reasonable 

when the person for whom the order is meant is 

not understood. So also with regard to cause and 

effect. Objection: Can it not be that, even after 

having realized the Self as different from effect and 

cuase, it is quite reasonable from the standpoint of 

natural relationship, [Natural relationship-Selfidentification 

with the body through ignorance.] 

that with regard to the scriptures one should have 

the understanding, 'I am enjoined to adotp the 

means that yields a desired result, and am 

porhibited from adopting the means that leads to 

an undesirable result'? As for instance, in the case 

of a father and son, or between others, even though 

there exists the awareness of the distinction 

between each other, still there is the 

comprehension of the implication of the 

injunctions and prohibitions meant for one as 

being also meant for the other. [In the (Br. (1.5.17) 

we read, 'Now therefore the entrusting: When a 

515

man thinks he will die, he says to his son, "You are 

Brahman, you are the sacrifice, and you are the 

world,"' etc. It has been enjoined here in this 

manner that the son should accept as his own all 

the duties thus entrusted to him by the father. 

Similarly, it is understood that when a son in 

unable to perform his own duties, the father has to 

accept them. So also in the case of brothers and 

others. Thus, in the case of the enlightened person 

also, though there is a comprehension of his own 

distinction from effect and cause, still, owing to his 

earlier relationship with ignorance, body, etc., 

there is no contradiction in his understanding that 

the injunctions and prohibitions are meant for 

him.] Reply: No, since identification of the Self 

with effect and cause is possible only before 

attaining the knowledge of the Self as distinct 

(from them). It is only after one has followed (or 

eschewed) what is enjoined or prohibited by the 

scriptures that he comprehends his own distinction 

from the effect and cause; not before. [In B.S. 

(3.4.26-7) it is said that the merit earned by the 

performance of scriptural duties helps to generate 

knowledge of Brahman. Therefore these duties are 

not meant for the enlightened. (By following what 

is enjoined, and avoiding what is prohibited, one's 

mind becomes purified, and then only one 

516

understands he is different from cause and effectagentship 

and enjoyership.-Tr.)] Therefore it is 

established that the scriptures dealing with 

injunctions and prohibitions are meant for the 

ignorant. Objection: Well, if (injunctions and 

prohibitions) such as, 'One who desires heaven 

shall perform sacrifices', 'One should not eat 

poisoned meat,' etc. be not observed by those who 

have realized the Self as distinct and by those who 

view only the body as the Self, then, from the 

absence of any observer of those (injunctions etc.) 

there would follow the uselessness of the 

scriptures. Reply: No, because engagement in or 

abstention from actions follows from what is 

ordained by the scriptures. As for one who has 

realized the identity of the Lord and the knower of 

the field, one who has realized Brahman-he does 

not engage in action. Similarly, even the person 

who does not believe in the Self does not engage in 

action, under the idea that the other world does not 

exist. However, one who has inferred the existence 

of the Self on the ground of the wellknown fact 

that study of the scriptures dealing with 

injunctions and prohibitions becomes otherwise 

purposeless, who has no knowledge of the 

essential nature of the Self, and in whom has arisen 

hankering for the results of actions-he faithfully 

517

engages in action. This is a matter of direct 

perception to all to us. Hence, the scriptures are not 

purposeless. Objection: May it not be that the 

scriptures will become meaningless when, by 

noticing abstention from action in the case of men 

with discrimination, their followers too will 

abstain? Reply: No, because discrimination arises 

in some rare person only. For, as at present, some 

rare one among many people comes to possess 

discrimination. Besides, fools do not follow one 

who has discrimination, because (their) 

engagement in action is impelled by defects such 

as attachment etc. And they are seen to get 

engaged in such acts as black magic. Moreover, 

engagement in action is natural. Verily has it been 

said (by the Lord), 'But it is Nature that acts' (5.14). 

Therefore, the mundane state consists of nothing 

but ignorance, and is an object of perception (to the 

ignorant man who sees it) just as it appears to him. 

Ignorance and its effects do not belong to the 

Knower of the feild, the Absolute. Moreover, false 

knowledge cannot taint the supreme Reality. For, 

water in a mirage cannot taint the supreme Reality. 

For, water in a mirage cannot make a desert 

muddy with its moisture. Similarly, ignorance 

cannot act in any way on the Knower of the field. 

Hence has this been said, 'And understand Me to 

518

e knower of the field,' as also, 'Knowledge 

remains covered by ignorance' (5.15). Objection: 

Then, what is this that even the learned say like the 

worldly people, 'Thus [Possessed of aristorcracy 

etc.] am I,' 'This [Body, wife, etc.] verily belongs to 

Me'? Reply: Listen. This is that learnedness which 

consists in seeing the field as the Self! On the 

contrary, should they realize the unchanging 

Knower of the field, then they will not crave for 

enjoyment or action with the idea, 'May this be 

mine.' Enjoyment and action are mere perversions. 

This being so, the ignorant man engages in action 

owing to his desire for results. On the other hand, 

in the case of an enlightened person who has 

realized the changeless Self, engagement in aciton 

in impossible because of the absence of desire for 

results. Hence, when the activities of the aggregate 

of body and organs cease, his withdrawal from 

action is spoken of in a figurative sense. Some may 

have this other kind of learnedness: 'The Knower 

of the field is God Himself; and the field is 

something different and an object of knowledge to 

the Knower of the field. But I am a mundane being, 

happy and sorrowful. And it is my duty to bring 

about the cessation of worldly existence through 

the knowledge of the field and the Knower of the 

field, and by continuing to dwell in His true nature 

519

after directly perceiving through meditation God, 

the Knower of the field,' and he who, understands 

thus, and he who teaches that 'he (the taught) is not 

the Knower of the field,' and he who, being under 

such an idea, thinks, 'I shall render meaningful the 

scriptures dealing with the worldly state and 

Liberation'-is the meanest among the learned. That 

Self-immolator, being devoid of any link with the 

traditional interpreters of the purport of the 

scriptures, misinterprets what is enjoined in the 

scriptures and imagines what is not spoken there, 

and thereby himself becoming deluded, befools 

others too. Hence, one who is not a knower of the 

traditional interpretation is to be ignored like a 

fool, though he may be versed in all the scriptures. 

As for the objection that, if God be one with the 

knower of the field, He will then become a 

mundane being, and that, if the knowers of the 

fields are one with God, then from the 

nonexistence of mundane beings will follow the 

absence of the mundane state, -these two objections 

have been refuted by admitting Knowledge and 

ignorance as having different characteristics. 

Objection: How? Reply: By saying that any defect 

imagined through ignorance does not affect the 

supreme Reality which is the substratum of that 

(imagination). In accordance with this an 

520

illustration was cited that a desert is not made 

muddy by water in a mirage. Even the defect of the 

possibility of nonexistence of the mundange state, 

consequent on the nonexistence of individual 

souls, stands refuted by the explanation that the 

mundane state and the individual souls are 

imagined through ignorance. Objection: The defect 

of mundane existence in the knower of the field 

consists in his being possessed of ignorance. And 

sorrowfulness etc. which are its products are 

matters of direct experience. Reply: No, since 

whatever is known is an attribute of the field, 

therefore the knower-the knower of the fieldcannot 

reasonably be tainted by the defects arising 

from it. Whatsoever blemish-not existing in the 

knower of the field-you attribute to It is logically 

an object of experience, and hence it is verily a 

quality of the field; not the quality of the knower of 

the field. Nor does the knower of the field become 

tainted thereby, because of knower cannot possibly 

have any conjunction with an object of knowledge. 

Should there be a conjunction, then there will be no 

possibility at all of its (the latter's) becoming a 

knowable. Oh! Sir, if being ignorant, sorrowful, etc. 

be qualities of the Self, how is it that they are 

directly perceived? Or how can they be qualities of 

the Knower of the field? If the conclusion be that 

521

all that is known consititutes the field, and that the 

one who knows is verily the knower of the field, 

then, to say that being ignorant, sorrowful, etc.are 

the qualities of the knower of the field and that 

they are directly perceived is a contradictory 

statement having only ignorance as its basis. Here, 

(the opponent) asks: To whom does ignorance 

belong? (The answer is that) it belongs verily to 

him by whom it is experienced! Objection: In 

whom is it perceived? Reply: Here the answer is: It 

is pointless to ask, 'In whom is ignorance 

experienced?' Objection: How? Reply: If ignorance 

be perceived (by you), then you perceive its 

possessor as well. Moreover, when that possessor 

of ignorance is perceived it is not reasonable to ask, 

'In whom is it perceived?' For, when an owner of 

cattle is seen, the question, 'To whom do the cattle 

belong', does not become meaningful. Objection: 

Well, is not the illustration dissimilar? Since, the 

cattle and their owner are directly perceived, their 

relation also is directly perceived. Hence the 

question is meaningless. Ignorance and its 

possessor are not directly perceived in that 

manner, in which case the question would have 

been meaningless. Reply: What will it matter to 

you if you know the relation of ignorance with a 

person who is not directly perceived as possessed 

522

of ignorance? Opponent: Since ignorance is a 

source of evil, therefore it should be got rid of. 

Reply: He to whom ignorance belongs will get rid 

of it! Opponent: Indeed, ignorance belongs to 

myself. Reply: In that case, you know ignorance as 

also yourself who possess it? Opponent: I know, 

but not through direct perception. Reply: If you 

know through inference, then how is the 

connection (between yourself and ignorance) 

known? Surely it is not possible for you the 

knower to have at that time ['When you are 

knowing your own ignorance.'] the knowledge of 

the relation (of the Self) with ignorance which is an 

object of knowledge; ['After having perceived 

ignorance as an object of your knowledge, how can 

you who continue to be the knower cognize 

yourself as the knower of that ignorance? For this 

would lead to the contradiction of the same person 

becoming the subject and the object of cognition.'] 

because the cognizer is then engaged in cognizing 

ignorance as an object. Besides, there cannot be 

someone who is a (separate) cognizer of the 

relation between the knower and ignorance, and a 

separate cognition of that (relation), for this would 

lead to infinite regress. If the knower and the 

relation between the knower and the thing known 

be cognizable, then a separate cognizer has to be 

523

imagined. Of him, again, another knower has to be 

imagined; of him again a separate cognizer would 

have to be imagined! Thus, an infinite regress be 

comes unavoidable. Again, whether the knowable 

be ignorance or anything else, a knowable is verily 

a knowable; similarly, even a knower is surely a 

knower; he does not become a knowable. And 

when this is so, [Since the knower cannot be 

known, therefore his relation with ignorance also 

cannot be known by himself or by anybody else] 

nothing of the cognizer-the knower of the field-is 

tainted by such defects as ignorance, 

sorrowfulness, etc. Objection: May it not be said 

that the (Self's) defect is surely this, that the field, 

which is full of defects, is cognized (by It)? Reply: 

No, because it is the Immutable, which is 

consciousness, by nature, that is figuratively 

spoken of as the cognizer. It is just like figuratively 

attributing the act of heating to fire merely because 

of its (natural) heat. Just as it has been shown here 

by the Lord Himself that identification with action, 

cause and effect are absent in the Self, and that 

action, cause, etc. are figuratively attributed to the 

Self owing to their having been superimposed (on 

It) through ignorance, so has it been shown by Him 

in various places: 'He who thinks of this One as the 

killer...' (2.19), 'While actions are being done in ever 

524

way by the gunas of Nature' (3.27), 'The 

Omnipresent neither accepts anybody's sin...' 

(5.15), etc. It has been explained by us, too, in that 

very way, and in the following contexts also we 

shall explain accordingly. Objection: Well, in that 

case, if identification with action, cause and effect 

be naturally absent in the Self, and it they be 

superimpositions through ignorance, then it 

amounts to this that actions are meant for being 

undertaken only by the ignorant, not by the 

enlightened. Reply: It is true that is comes to this. 

This very fact we shall explain under the verse, 

'Since it is not possible for one who holds on to a 

body...' (18.11). And, in the context dealing with 

the conclusion of the purport of the whole 

Scripture, we shall explain this elaborately under 

the verse, '...in brief indeed, O son of Kunti,...which 

is the supreme consummation of Knowledge' (ibid. 

50) It is needless here to expatiate further, Hence 

we conclude. The next verse, '(Hear about)...what 

that field is,' etc., summarizing the purport of the 

chapter dealing with the 'field' taught in the verses 

begining from 'This body...'etc., is being presented. 

For it is proper to introduce briefly the subjectmatter 

that is sought to be explained. 

13.4 Hear from Me in brief about (all) that as to 

what that field is and how it is; what its changes 

525

are, and from what cause arises what effect; and 

who He is, and what His powers are. 



13.4 Srnu, hear, i.e., having heard, understand; me, 

from Me, from My utterance; samasena, in brief; 

about (all) tat, that-the true nature of the field and 

the Knower of the field, as they have been 

described; as to yat, what; tat, that-tat stands for 

that which has been indicated as 'This body' (in 

verse 1); ksetram, field is, which has been referred 

to as 'this'; ca, and; yadrk, how it is along with its 

own qualities; yadvikari, what its changes are; ca, 

and; yatah, from what cause; arises yat, what effect 

(-arises is understood-); sah ca yah, and who He, 

the Knower of the field indicated above, is; ca, and; 

yat-prabhavah, what His powers are. Yatprobhavah 

is He who is possessed of the powers 

arising from the adjuncts. The word ca has been 

used (throughout) in the sense of and. For making 

the intellect of the hearer interested the Lord 

praises that true nature of the field and the Knower 

of the field which is intended to be taught: 

13.5 It has been sung of in various ways by the 

Rsis, separately by the different kinds [The 

526

different branches of Vedic texts.] of Vedic texts, 

and also by the rational and convicing sentences 

themselves which are indicatvie of and lead of 

Brahman. 



13.5 Gitam, It has been sung of, spoken of; 

bahudha, in various ways; rsibhih, by the Rsis, by 

Vasistha and others; sung prthak, separately; 

vividhaih, by the different kinds of; chandobhih, 

Vedic texts-chandas mean the Rg-veda etc; by 

them; ca, and; besides, hetumadbhih, by the 

rational; and viniscitaih, by the convincing, i.e. by 

those which are productive of certain knowledgenot 

by those which are in an ambiguous form; 

brahma-sutra-padaih eva, sentences themselves 

which are indicative of and lead to Brahman. 

Brahma-sutras are the sentences indicative of 

Brahman. They are called padani since Brahman is 

reached, known, through them. By them indeed 

has been sung the true nature of the field and the 

Knower of the field (-this is understood). The Self 

is verily known through such sentences as, 'The 

Self alone is to be meditated upon' (Br. 1.4.7), 

which are indicative of and lead to Brahman. To 

527

Arjuna who had become interested as a result of 

the eulogy, the Lord says: 

13.6 The great elements, egoism, intellect and the 

Unmanifest itself; the ten organs and the one, and 

the five objects of the senses; 



13.6 Mahabhutani, the great elements: Those 

elements which are great owing to their pervasion 

of all midifications, and which are subtle. As for 

the gross elements, they will be spoken of by the 

word indriya-gocarah, objects of the senses. 

Ahankarah, egoism, which is the source of the 

great elements and consists of the idea of 'I'. 

Buddhih, intellect, the source of egoism and 

consisting of the faculty of judgement; ca, and; its 

cause, the avyaktam eva, Unmanifest itself, the 

Undifferentiated, the power of God spoken of in, 

'Maya of Mine...difficult to cross' (7.14). The word 

eva (itself) is used for singling out Prakrti (Nature). 

The Prakrti divided eightfold [The undifferentiated 

(avyakta), mahat, egoism and the five 

uncompunded subtle elements] is this much alone. 

The word ca (and) is used for joining the various 

528

categories. The dasa, ten; indriyani, organs : The 

five, organs ear etc., which are called sense-organs 

since they produce perception, and the (other) five 

organs-organ of speech, hands, etc.-which are 

called motor-organs since they accomplish actions. 

They are ten. Ekam ca, and the one-which is that?the 

mind, the eleventh, possessed of the power of 

thinking etc. (see fn. on p. 173). Ca, and; the panca, 

five; indriya-gacarah, objects of the senses-such 

objects as sound etc. The followers of the Sankhya 

call these which are such the twenty-four 

categories. Thereafter, the Lord now says that even 

those qualities which the Vaisesikas speak of as the 

attributes of the sould are certainly the attributes of 

the field, but not of the Knower of the field: 

13.7 Desire, repulsion, happiness, sorrow, the 

aggregate (of body and organs), sentience, 

fortitude- this field, together with its modifications, 

has been spoken of briefly. 



13.7 Iccha, desire: Having experienced again an 

object of that kind which had given him the feeling 

of pleasure earlier, a man wants to have it under 

529

the idea that it is a source of pleasure. That is this 

desire which is an attribute of the internal organ, 

and is the 'field' since it is an object of knowledge. 

So also dvesah, repulsion: Having experienced 

again an object of that kind which he had earlier 

felt as a cause of sorrow, he hates it. That is this 

repulsion, and it is surely the 'field' since it is an 

object of knowledge. Similarly, sukham, 

happiness- which is favourable, tranquil, having 

the quality of sattva-is the 'field' since it is an object 

of knowledge. Duhkham, sorrow-which is by 

nature adverse-, that, too, is the 'field' since it is a 

knowable. Sanghatah is the aggregate, the 

combination, of body and organs. Cetana, 

sentience, is a state of the internal organ, manifest 

in that aggregate like fire in a heated lump of iron, 

and pervaded by an essence in the form of a 

semblance of Consciousness of the Self. That too is 

the 'field' because it is an object of knowledge. 

Dhrtih, fortitude, by which are sustained the body 

and organs when they get exhausted-that too is the 

'field' becuase it is an object of knowledge. Desire 

etc. have been selected as suggestive of all the 

qualities of the internal organ. The Lord concludes 

what has been said: Etat, this; ksetram, field; 

savikaram, together with its modifications 

beginning from mahat (buddhi); has been 

530

samasena, briefly; udahrtam, spoken of. That 'field' 

which was referred to as, 'This body is called the 

field' (1), and is constituted by the aggregate of the 

constituents of the field has been explained in its 

different forms beginning from the great elements 

etc. ending with fortitude. The Knower of the field 

whose qualities are going to be described, and by 

realizing which Knower of the field along with His 

majesty Immortality follows-of Him, togehter with 

His attributes, the Lord Himself will narrate in the 

verse, 'I shall speak of that which is to be known' 

(12). But, for the present, the Lord enjoins the 

group of disciplines characterized as humility etc. 

which lead one to the knowledge of That (Knower 

of the field)-that group of humility etc. which are 

referred to by the word Knowledge since they lead 

to Knowledge, and owing to the existence of which 

one becomes appropriately competent for the 

realization of that Knowable, and being endued 

with which a monk is said to be steadfast in 

Knowledge: 

13.8 Humility, unpretentiousness, non-injury, forbearance, 

sincerity, service of the teacher, 

cleanliness, steadiness, control of body and organs; 

531



13.8 Amanitvam, humility-the quality of a vain 

person is manitvam, boasting about oneself; the 

absence of that is amanitvam. Adambhitvam, 

unpretentiousness- proclaming one's own virtues 

is dambhitvam; the absence of that is 

adambhitvam. Ahimsa, non-injury, absence of 

cruely towards creatures; ksantih, for-bearance, 

remaining undisturbed when offened by others; 

arjavam, sincerity, uprightness, absence of 

crookedness; acarya-upasanam, service of the 

teacher, attending on the teacher who instructs in 

the disciplines for Liberation, through acts of 

service etc.; saucam, cleanliness-washing away the 

dirt from the body with earth and water, and 

internally, removing the 'dirt' of the mind such as 

attachment etc. by thinking of their opposites; 

sthairyam, steadiness, perseverance in the path to 

Liberation alone; atma-vinigrahah, control of the 

aggregate of body and organs which is referred to 

by the word 'self', but which is inimical to the Self; 

restricting only to the right path that (aggregate) 

which naturally strays away in all directions. 

Further, 

532

13.9 Non-attachment with regard to objects of the 

senses, and also absence of egotism; seeing the evil 

in birth, death, old age, diseases and miseries; 



13.9 Vairagyam, non-attachment, the attitude of 

dispassion; indriya-arthesu, with regard to objects 

of the senses, viz sound etc., with regard to seen or 

unseen objects of enjoyment; eva ca, and also; 

anahankarah, absence of egotism, absence of pride; 

janma-mrtyu-jara-vyadhi-duhkha-dosaanudarsanam, 

seeing the evil in birth, death, old 

age, diseases and miseries-seeing the evil in each 

one of them from 'birth' to 'miseries'. The evil in 

birth consists in lying in the womb and coming out 

of it; seeing, i.e. thinking, of it. Similarly, thinking 

of the evil in death; so also, seeing in old age the 

evil in the form of deprivation of intelligence, 

strength and vigour, and becoming an object of 

contempt. In the same way, thinking of the evil in 

diseases like headtache etc.; so also with regard to 

miseries arising from causes physical, natural and 

supernatural. Or, duhkha-dosa may mean the 

miseries themselves which are evil. Seeing, as 

before, that (evil in the form of miseries) in birth 

533

etc.-birth is miserable, death is miserable, old age is 

miserable, diseases are miserable. Birth etc. are 

miserable because they cause misery; not that they 

are miseries in themselves. [Birth etc. are 

perceivable events, and as such are not miseries in 

themselves.] Thus, when one thinks of the evil in 

the form of miseries in birth etc. dispassion arises 

with regard to the pleasures in the body, organs 

and objects. From that follows the tendency of the 

organs towards the indwelling Self for the 

realization of the Self. The seeing of the evil in the 

form of misery in birth etc. is called Knowledge 

because it thus becomes a cuase of the rise of 

Knowledge. Moreover, 

13.10 Non-attachment and absence of fondness 

with regard to sons, wives, homes, etc., and 

constant equanimity of the mind with regard to the 

attainment of the desirable and the undesirable; 



13.10 Asaktih, non-attachment-attachment means 

merely the kind for things arising from association; 

the absence of that is asaktih; and anabhisvangah, 

absence of fondness-abhisvangah, is in fact a 

534

special kind of attachment consisting of the idea of 

self-identification; as for instance, thinking 'I 

myself am happy,' or, 'I am sorrowful,' when 

somebody else is happy or unhappy, and thinking 

'I live', or, 'I shall die,' when somebody else lives 

or dies-With regard to what? In answer the Lord 

says: putra-dara-grhadisu, with regard to sons, 

wives, homes, etc. From the use of 'etc.' (it is 

understood that this fondness is) even with regard 

to others who are liked very much-retinue of 

sevants and so on. And since both these (absence of 

attachment and fondness) lead to Knowledge, 

therefore they are called Knowledge. And nityam, 

constant; sama-cittatvam, equanimity of mind, 

mental equipoise;-with regard to what?-ista-anistaupapattisu, 

the attainment of the desirable and the 

undesirable; mental equipoise with regard to them, 

always, without exception. One does not become 

happy on the attainment of the desirable, nor does 

he become angry on the attainment of the 

undesirable. And that constant equanimity of mind 

which is of this kind is Knowledge Further, 

13.11 And unwavering devotion to Me with singleminded 

concentration; inclination to repair into a 

clean place; lack of delight in a crowd of people; 

535



13.11 Ca, and; avyabhicarini, unwavering-not 

having any tendency to deviate; bhaktih, devotion; 

mayi, to Me, to God; ananya-yogena, with singleminded 

concentration, with undivided 

concentration-ananyayogah is the decisive, 

unswerving conviction of this kind: 'There is none 

superior to Lord Vasudeva, and hence He alone is 

our Goal'; adoration with that. That too is 

Knowledge. Vivikta-desa-sevitvam, inclination to 

repair into a clean place-a place (desa) naturally 

free (vivikta) or made free from impurity etc. and 

snakes, tigers, etc.; or, place made solitary (vivikta) 

by being situated in a forest, on a bank of a river, or 

in a temple; one who is inclined to seek such a 

place is vivikta-desa-sevi, and the abstract form of 

that is vivikta-desa-sevitvam. Since the mind 

becomes calm in places that are indeed pure (or 

solitary), therefore meditation on the Self etc. 

occurs in pure (or solitary) places. Hence the 

inclination to retire into clean (or solitary) places is 

called Knowledge. Aratih, lack of delight, not 

being happy; jana-samadi, in crowd of people-an 

assemblage, a multitude of people without culture, 

lacking in purity and immodest-, (but) not (so) in a 

536

gathering of pure and modest persons since that is 

conducive to Knowledge. Hence, lack of delight in 

an assembly of common people is Knowledge since 

it leads to Knowledge. Besides, 

13.12 Steadfastness in the knowledge of the Self, 

contemplation on the Goal of the knowledge of 

Reality-this is spoken of as Knowledge. Ignorance 

is that which is other than this. 



13.12 Adhyatma-jnana-nityatvam, steadfastness in 

the knowledge of the Self: adhyatma-jnanam is the 

knowledge of the Self, etc.; constant dwelling in 

that is nityatvam. Tattva-jnanartha-darsanam, 

contemplating on the Goal of the knowledge of 

Reality: Tattva-jnanam is that (realization of Truth) 

which arises from the fruition of application to the 

disciplines like humility etc. which are the means 

to knowledge. Its Goal (artha) is Liberation, the 

cessation of mundane existence. Contemplation 

(darsana) on that is tattva-jnana-artha-darsanam. 

For, when one engages in contemplation on the 

result of the knowledge of Reality, one gets the 

urge to undertake the disciplines which are its 

537

means. Etat, this-those that have been stated from 

'humility' etc. to 'contemplation on the Goal of the 

knowledge of Reality'; proktam, is spoken of; iti, 

as; jnanam, Knowledge, because they are meant to 

lead one to Knowledge. Ajnanam, ignorance; is yat, 

that which is; anyatha, other; atah, than this-what 

has been stated above. Contrarily, arrogance, 

pretentiousness, cruelty, revenge, insincerity, etc. 

are to be known as ignorance so that, since they are 

the cause of the origination of worldly existence, 

they can be avoided. To the question as to what is 

to be known through the aforesaid Knowledge, the 

Lord says, 'I shall speak of that which is to be 

known,' etc. Objection: Do not humility etc. 

constitute yama and niyama [See fn. on p. 239.- 

Tr.]? The Knowable is not known through them. 

For humility etc. are not seen to determine the 

nature of anything. Moreover, everywhere it is 

observed that whatever knowledge reveals its own 

object, that itself ascertains the nature of that object 

of knowledge (the knowable). Indeed, nothing else 

is known through a knowledge concerning some 

other object. As for instance, fire is not known 

through the knowledge of a pot. Reply: This is not 

a defect, for we have said that they are called 

'Knowledge' because they lead one to Knowledge, 

538

and because they are auxiliary causes of 

Knowledge. 

13.13 I shall speak of that which is to be known, by 

realizing which one attains Immortality. The 

supreme Brahman is without any beginning. That 

is called neither being nor non-being. 



13.13 Pravaksyami, I shall speak of, fully describe 

just as it is; tat, that; yat, which; is jenyam, to be 

known. In order to interest the hearer through 

inducement, the Lord speaks of what its result is: 

Jnatva, by realizing; yat, which Knowable; asnute, 

one attains; amrtam, Immortality, i.e.; he does not 

die again. Anadimat, without beginning-one 

having a beginning (adi) is adimat; one not having 

a beginning is anadimat. What is that? The param, 

supreme, unsurpassable; brahma, Brahman, which 

is under discussion as the Knowable. Here, some 

split up the phrase anadimatparam as anadi and 

matparam because, if the word anadimat is taken 

as a Bahuvrihi compound, ['That which has no (a), 

beginning (adi) is anadi.' Matup is used to denote 

possession. Since the idea of possession is a already 

539

implied in anadi, therefore matup, if added after it, 

becomes redundant.] then the suffix mat (matup) 

becomes redundant, which is undesirable. And 

they show a distintive meaning: (Brahman is anadi, 

beginningless, and is) matparam, that of which I 

am the supreme (para) power called Vasudeva. 

Trully, the redundance could be avoided in this 

way if that meanig were possible. But that meaning 

is not possible, because what is intended is to make 

Brahman known only through a negation of all 

attributes by saying, 'It is called neither being nor 

non-being.' It is contradictory to show a possession 

of a distinctive power and to negate attributes. 

Therefore, although matup and a bahuvrihi 

compound convey the same meaning of 

'possession', its (matup's) use is for completing the 

verse. [The Commentator accepts anadimat as a 

nan-tatpurusa compund. If, however, the 

Bahuvrihi is insisted on, then the mat after anadi 

should be taken as completing the number of 

syllables needed for versification. So, nat need not 

be compounded with param.] Having aroused an 

interest through inducement by saying, 'The 

Knowable which has Immortality as its result is 

beeing spoken of by Me,' the Lord says: Tat, that 

Knowable; ucyate, is called; na sat, neither being; 

nor is it called asat, non-being. Objection: After 

540

strongly girding up the loins and declaring with a 

loud voice, 'I shall speak of the Knowable,' is it not 

incongruous to say, 'That is called neither being 

nor non-being'? Reply: No. What has been said is 

surely consistent. Objection: How? Reply: For in all 

the Upanisads, the Knowable, i.e. Brahman, has 

been indicated only by negation of all attributes- 

'Not this, not this' (Br. 4.4.22), 'Not gross, not 

subtle' (op. cit. 3.3.8), etc.; but not as 'That is this', 

for It is beyond speech. Objection: Is it not that a 

thing which cannot be expressed by the word 

'being' does not exist? Like-wise, if the Knowable 

cannot be expressed by the word 'being', It does 

not exist. And it is contradictory to say, 'It is the 

Knowable', and 'It cannot be expressed by the 

word "being".' Counter-objection: As to that, no 

that It does not exist, because It is not the object of 

the idea, 'It is non-being.' Objection: Do not all 

cognitions verily involve the idea of being or nonbeing? 

This being so, the Knowable should either 

be an object of a cognition involving the idea of 

existence, or it should be an object of a cognition 

involving the idea of non-existence. Reply: No, 

because, by virtue of Its being super-sensuous, It is 

not an object of cognition involving either, of the 

two ideas. Indeed, any object perceivable by the 

senses, such as pot etc., can be either an object of 

541

cognition involving the idea of existence, or it can 

be an object of cognition involving the idea of nonexistence. 

But this Knowable, being supersensuous 

and known from the scriptures, which are the sole 

means of (Its) knowledge, is not, like pot etc., an 

object of cognition involving either of the two 

ideas. Therefore It is called neither being nor nonbeing. 

As for your objection that it is contradictory 

to say, 'It is the Knowable, but it is neither called 

being nor non-being,'-it is not contradictory; for the 

Upanisad says, 'That (Brahman) is surely different 

from the known and, again, It is above the 

unknown' (Ke. 1.4). Objection: May it not be that 

even the Upanisad is contradictory in its meaning? 

May it not be (contradictory) as it is when, after 

beginning with the topic of a shed for a sacrifice, 

[Cf. 'Pracinavamsam karoti, he constructs (i.e. shall 

construct) (the sacrificial shed) with its supporting 

beam turned east-ward' (Tai, Sam.; also see 

Sanskrit-English Dictionary, Monier Williams).-Tr.] 

it is said, 'Who indeed knows whether there exists 

anything in the other world or not!' (Tai. Sam. 

6.1.1)? Reply: No, since the Upanisad speaking of 

something that is different from the known and the 

unknown is meant for establishing an entity that 

must be realized. [The Upanisadic text is not to be 

rejected on the ground that it is paradoxical, for it 

542

is meant to present Brahman as indentical with 

one's own inmost Self.] But, '...whether there exists 

anything in the other world,' etc. is merely an 

arthavada [See note on p. 40. Here, the passage, 

'...whether there exists...,' etc. is to be interpreted as 

an arthavada emphasizing, the need of raising a 

shed, irrespective of any other consideration.-Tr.] 

connected with an injunction. From reason who it 

follows that Brahman cannot be expressed by such 

words as being, non-being, etc. For, every word 

used for expressing an object, when heard by 

listeners, makes them understand its meaning 

through the comprehension of its significance with 

the help of genus, action, quality and relation; not 

in any other way, because that is not a matter of 

experience. To illustrate this: a cow, or a horse, etc. 

(is comprehended) through genus; cooking or 

reading, through action; white or black, through 

quality; a rich person or an owner of cows, through 

relation. But Brahman does not belong to any 

genus. Hence it is not expressible by words like 

'being' etc.; neither is It possessed of any qualitity 

with the help of which It could be expressed 

through qualifying words, for It is free from 

qualities; nor can It be expressed by a word 

implying action, It being free from actions-which 

accords with the Upanisadic text, 'Partless, 

543

actionless, calm' (Sv. 6.19). Nor has It any relation, 

since It is one, non-dual, not an object of the senses, 

and It is the Self. Therefore it is logical that It 

cannot be expressed by any word. And this follows 

from such Upanisadic texts as, 'From which, words 

trun back' (Tai. 2.4.1), etc. Therefore it is logical that 

It cannot be expressed by any word. And this 

follows from such Upanisadic texts as, 'From 

which, words turn back' (Tai. 2.4.1), etc. Since the 

Knowable (Brahman) is not an object of the word 

or thought of 'being', there arises the apprehension 

of Its nonexistence. Hence, for dispelling that 

apprehension by establishing Its existence with the 

help of the adjuncts in the form of the organs of all 

creatures, the Lord says: 

13.14 That (Knowable), which has hands and feet 

everwhere, which has eyes, heads and mouths 

everywhere, which has ears everywhere, exists in 

creatures by pervading them all. 



13.14 Tat, That-the Knowable; sarvatah-panipadam, 

which has hands and feet everywhere-. 

The existence of the Knower of the field is revealed 

544

through th adjuncts in the form of the organs of all 

creatures. And the Knower of the field is spoken of 

as such because of the limiting adjuncts of the field. 

The field, too, is diversely differentiated as hands, 

feet, etc. All diversity in the Knower of the field, 

caused by the differences in the adjunct-the field-, 

is certainly unreal. Hence, by denying it, the nature 

of the Knowable has been stated, in, 'That is called 

neither being nor non-being.' Although the unreal 

form is caused by the limiting adjuncts, still, for the 

comprehension of Its existence it is said, '(It) has 

hands and feet everywhere, etc., by assuming this 

as a quality of the Knowable. Thus, as is well 

known, there is saying of the people versed in 

tradition, 'The Transcendental is described with the 

help of superimposition and its refutation'. 

Everywhere the hands, feet, etc., which are 

perceived as limbs of all bodies, perform, their 

duties due to the presence of the power of the 

Knowable (Brahman). Thus the grounds for the 

inference of the existence of the Knowable are 

metaphorically spoken of as belonging to the 

Knowable. The others have to be explained 

similarly. That Knowable has hands and feet 

everwhere. That which has eyes, heads, and 

mouths everywhere is sarvatoksi-siro-mukham. 

That which has ears every-where is sarvatah- 

545

srutimat: sruti means the organs of hearing; that 

which has it is sruti-mat. Tisthati, It exists, remains 

established; loke, in the multititude of creatures; 

avrtya, by pervading; sarvam, them all. With this 

purpose is view, that as a result of the 

superimposition of the organs like hands, feet, etc., 

which are adjuncts, there may not be the 

misconception that the Knowable is possessed of 

them (adjuncts), the (next) verse is begun: 

13.15 Shining through the functions of all the 

organs, (yet) devoid of all the organs; unattached, 

and verily the supporter of all; without quality, 

and the perceiver of qualities; 



13.15 Sarvendriya-guna-abhasam, shining through 

the functions of all the organs: By the use of the 

words all the organs are understood ears etc., 

known as the sense-organs and motor-organs, as 

also the internal organs-the intellect and the mind, 

for they are equally the limiting adjuncts of the 

Knowable. Besides, the organs of hearing etc. 

become the limiting adjuncts from the very fact of 

the internal organ becoming so. Hence, the 

546

Knowable gets expressed through determination, 

thinking, hearing, speaking, etc. that are the 

functions of all the organs, internal and external, 

which are the limiting adjuncts. In this way, It is 

manifest through the functions of all the organs. 

The idea is that, that Knowable appears to be as 

though active owing to the functions of all the 

organs, as it is said in the Upanisadic text, 'It 

thinks, as it were, and shakes, as it were' (Br. 4.3.7). 

For that reason, again, is It not perceived as being 

actually active? In answer the Lord says: It is sarvaindriya-varitam, 

devoid of all the organs, i.e. bereft 

of all the instruments of action. Hence the 

Knowable is not active through the functioning of 

the instruments of action. As for the Upanisadic 

verse, 'Without hands and feet He moves swiftly 

and grasps; without eyes He sees, without ears He 

hears' (Sv. 3.19), etc.-that is meant for showing that 

that Knowable has the power of adapting Itself to 

the functions of all the organs which are Its 

limiting adjuncts; but it is not meant to show that It 

really has such activity as moving fast etc. The 

meaning of that verse is like that of the Vedic text, 

'The blind one discoverd a gem' (Tai, Ar. 1.11). 

[This is an artha-veda (see note on p.530), which is 

not to be taken literally but interpreted in 

accordance with the context.] Since the Knowable 

547

is devoid of all the instruments of actions, therefore 

It is asaktam, unattached, devoid of all 

associations. Although It is of this kind, yet it is ca 

eva, also verily; the sarva-bhrt, supporter of all. 

Indeed, everything has existence as its basis, 

because the idea of 'existence' is present 

everywhere. Verily, even mirage etc. do not occur 

without some basis. Therefore, It is sarva-bhrt, the 

supporter of all-It upholds everything. There can 

be this other organs as well for the realization of 

the existence of the Knowable: Nirgunam, without 

quality-the qualities are sattva, rajas and tamas; 

that Knowable is free from them; and yet It is the 

guna-bhoktr, perceiver of qualities; i.e., that 

Knowable is the enjoyer and experiencer of the 

qualities, sattva, rajas and tamas, which, assuming 

the forms of sound etc., transform them-selves into 

happiness, sorrow, delusion, etc. Further, 

13.16 Existing outside and inside all beings; 

moving as well as non-moving, It is 

incomprehensible due to subtleness. So also, It is 

far away, and yet near. 



548

13.16 Existing, bahih, outside- the word bahih is 

used with reference to the body including the skin, 

which is misconceived through ignorance to be the 

Self, and which is itself taken as the boundary. 

Similarly, the word antah, inside, is used with 

reference to the indwelling Self, making the body 

itself as the boundary. When 'outside' and 'inside' 

are used, there may arise the contingency of the 

nonexistence of That in the middle. Hence this is 

said: acaram caram eva ca, moving as well as not 

moving-even that which appears as the body, 

moving or not moving, is nothing but the 

Knowable, in the same way as the appearance of a 

snake on a rope (is nothing but the rope). In all 

empirical things, moving as also non-moving, be 

the Knowable, why should It not be known by all 

as such? In answer it is said: It is true that It shines 

through everything; still it is subtle like space. 

Therefore, although It is the Knowable, tat, It; is 

avijneyam, incomprehensible to the ignorant 

people; suksmatvat, due to Its intrinsic subtleness. 

But to the enlightened It is ever known from the 

valid means of knowledge such as (the texts), 'All 

this is verily the Self' (Ch. 7.25.2), 'Brahman alone is 

all this' (Nr. Ut.7), etc. It is durastham, far away, 

since, to the unenlightened, It is unattainable even 

549

in millions of years. And tat, That; is antike, near, 

since It is the Self of the enlightened. 

13.17 And the Knowable, though undivided, 

appears to be existing as divided in all beings, and 

It is the sustainer of all beings as also the devourer 

and originator. 



13.17 And further, tat, that; jneyam, Knowable; 

though avibhaktam, undivided, remaining the 

same in all beings like space; iva sthitam, appears 

to be existing; as vibhaktam, divided; bhutesu, in 

all beings, because It is perceived as existing in the 

bodies themselves. And just as a rope etc. are with 

regard to a snake etc. That are falsely imagined, 

similarly that Knowable is bhutabhartr, the 

sustainer of all beings, sinced It sustains all during 

the period of their existence; grasisnu, the 

devourer, at the time of dissolution; and 

prabhavisnu, the originator, at the time of creation. 

Further, it the Knowable is not perceived though 

existing everywhere, then It is darkness? Not! 

What then? 

550

13.18 That is the Light even of the lights; It is 

spoken of as beyond darkness. It is Knowledge, the 

Knowable, and the Known. It exists specially [A 

variant reading is dhisthitam.-Tr.] in the hearts of 

all. 



13.18 Tat, that Knowable; is the jyotih, Light; api, 

even; jyotisam, of the lights-of the sun etc. For the 

lights like the sun etc. shine because they are 

enkindled by the light of consciousness of the Self, 

as is known from Upanisadic texts like, 'Illumined 

by whose light the sun shines' (Tai. Br. 3.12.9.7), 'By 

Its light all this shines variously' (Sv. 6.14), and 

from the Smrti also, as here (in the Gita) itself: 'That 

light in the sun...' (15.12), etc. It is ucyate, spoken of 

as; param, beyond, untouched by; tamasah, 

darkness; ignorance. For cheering up anyone who 

may become disheartened by thinking that 

Knowledge etc. is difficult to attain, the Lord says: 

It is jnanam, Knowledge-humility etc. (verse 7, 

etc.); jneyam, the Knowable, which has been 

spoken of in, 'I shall speak of that which is to be 

known' (12); and jnana-gamyam, the Known. The 

Knowable itself is referred to as jnanagamyam, 

551

when after being known, It becomes the result of 

Knowledge. But when It is an object to be known, 

It is called jneyam. All these three which are such, 

visthitam, specially exist; hrdi, in the hearts, in the 

intellects; sarvasya, of all, of all creatures. For these 

three are, indeed, perceived there. This verse is 

begun for concluding the topic under discussion: 

13.19 Thus has been spoken of in brief the field as 

also Knowledge and the Knowable. By 

understanding this My devotee becomes qualified 

for My state. 



13.19 Iti, thus; uktam, has been spokencommencing 

from 'I shall speak of that which is to 

be known' (12) and ending with 'It is spoken of as 

beyond darkness' (17); samasatah, in brief; the 

ksetram, field -beginning with the 'great elements' 

and ending with 'for titude' (5,6); tatha, as also; 

jnanam, Knowledge-beginning from 'humility' (7) 

and ending with 'contemplation on the Goal of the 

knowledge of Reality' (11); and the jneyam, 

Knowable. All this has been stated by way of 

summarizing the purport of the Vedas and the 

552

Gita. Who is fit for this true knowledge? The 

answer is: madbhaktah, My devotee, who 

attributes the fact of being the Self of all to Me who 

am God, Vasudeva, the Omniscient, the supreme 

Teacher, (and) whose conviction has been 

saturated with the idea that whatever he sees, 

hears or touches, all that verily is Lord Vasudeva. 

Vijnaya, by understanding; etat, this, the aforesaid 

true knowledge; he upa-padyate, becomes 

qualified; mad-bhavaya, for My State (bhava) -the 

State of being the supreme Self; for that State of 

Mine. He attains Liberation. There in the Seventh 

Chapter have been presented the two aspects [Cf. 

15.16-18.] of God, viz the higher and the lower, 

characterized as the field and the Knower of the 

field. And it has also been said, '(Understand thus) 

that all things have these as their source' (7.6). The 

explanation as to how creatures have the two 

aspects, the field and the Knower of the field, as 

their source is now being stated: 

13.20 Know both Nature and also the individual 

soul [Prakrti is sometimes translated as matter, and 

purusa as spirit.-Tr.] to be verily without 

beginning; know the modifications as also the 

qualities as born of Nature. 

553



13.20 Viddhi, know; ubhau, both; prakrtim Nature; 

and also the purusam, individual soul;-these two; 

Nature and the soul. the aspects of God-to be api, 

verily; anadi, without beginning. Those two that 

have no beginning (adi), are anadi. Since the 

godhood of God is eternal, therefore it is logical 

that even His aspects also should have eternality. 

For God's god-hood consists verily in having the 

two aspects. Those two aspects through which God 

becomes the cause of creation, continuance and 

dissolution of the Universe, and which are 

beginningless, are the sources of mundane 

existence. Some interpret the phrase anadi in the 

tatpurusa [Tatpurusa: Name of a class of 

compounds in which the first member determines 

the sense of the other members, or in which the last 

member is defined or qualified by the first, without 

losing its original independence.-V.S.A.] sense of 

na adi, not primeval (not cause). (According to 

them) thereby indeed is established the causality of 

God. Again, if Nature and soul themselves be 

eternal, the mundane existence would surely be 

their creation, and the causality of the mundane 

existence would not be God's. That is wrong 

554

ecause, there being nothing to rule over before the 

emergence of Nature and soul, there will arise the 

contingency of God ceasing to be God! And if the 

mundane state be uncaused [Uncaused, i.e. not 

caused by Nature and soul, but by God 

independently of those two aspects.] there arises 

the contingency of the absence of Liberation, [If 

God were. Himself the sole cause of mundane 

existence, independently of His two aspects, then it 

would be endless because there would be nothing 

to prevent liberated souls from being put under 

bondage again.] the scriptures becoming useless, 

and the absence of bondage and freedom. On the 

other hand, all these become justifiable if God and 

the two aspects be eternal. How? Viddhi, know; 

the vikaran, modifications that will be spoken ofthe 

intellect etc., the body and the organs; ca eva, 

as also; gunan, the qualities (sattva etc.)-manifest in 

the form of the mental states of happiness, sorrow 

and attachment; as prakriti-sambhavan, born of 

Nature. Nature, Maya, is the power of God, which 

is the cause of the modifications and which consists 

of the three qualities. Those modifications and 

qualities, which have that Nature as their source,know 

those modifications and qualities as 'born of 

Nature', as transformations of Nature. Which 

555

again, are those modifications and qualities born of 

Nature? 

13.21 With regard to the source of body and 

organs, Nature is said to be the cause. The soul is 

the cause so far as enjoyership of happiness and 

sorrow is concerned. 



13.21 Karya-karana-kartrtve, with regard to the 

source of body and organs: Karya is the body, and 

karana are the thirteen [Five sense organs, five 

motor organs, mind, intellect and ego.] organs 

existing in it. Here, by the word karya are 

understood the aforesaid elements that produce 

the body as also the objects which are 

modifications born of Nature. And since the 

qualities-which are born of Nature and manifest 

themselves as happiness, sorrow and delusion-are 

dependent on the organs, (therefore) they are 

implied by the word karana, organs. The 

kartrtvam, (lit) agentship, with regard to these 

body and organs consists in being the source of the 

body and organs. With regard to this source of the 

body and organs, prakrtih, Nature; ucyate, is said 

556

to be; the hetuh, cause, in the sense of being the 

originator. Thus, by virtue of being the source of 

body and organs, Nature is the cause of mundane 

existence. Even if the reading be karya-karanakartrtva, 

karya (effect, modification) will mean 

anything that is the transformation of something; 

and karana (cause) will be that which becomes 

transformed. So the meaning of the compund will 

be: 'with regard to the source of the effect and the 

cause'. Or, karya means the sixteen [The eleven 

organs (five sensory, five motor, and mind) and the 

five objects (sound etc.).] modificaitons, and karana 

means the seven [Mahat, egoism, and the five 

subtle elements.] transformations of Nature. They 

themselves are called effect and cuase. So far as the 

agentship with regard to these is concerned Nature 

is said to be the cause, because of the same reason 

of being their originator. As to how the soul can be 

the cause of mundane existence is being stated: 

Purusah, the soul, the empirical being, the knower 

of the field-all these are synonymous; is the hetuh, 

cause; bhoktrtve, so far as enjoyership, the fact of 

being the perceiver; sukha-duhkhanam, of 

happiness and sorrow-which are objects of 

experience, is concerned. How, again, is it asserted 

with respect to Nature and soul that, they are the 

causes of mundane existence by virtue of this fact 

557

of their (respectively) being the source of body and 

organs, and the perceiver of happiness and 

sorrow? As to this the answer is being stated: How 

can there be any mundane existence if there be no 

modification of Nature in the form of body and 

organs, happiness and sorrow, and cause and 

effect, and there be no soul, the conscious being, to 

experience them? On the other hand, there can be 

mundane existence when there is a contact, in the 

form of ignorance, between Nature-modified in the 

form of body and organs, and cause and effect as 

an object of experience and the soul opposed to it 

as the experiencer. Therefore it was reasonable to 

have said that, Nature and soul become the cause 

of mundane existence by (respectively) becoming 

the originators of the body and organs, and the 

perceiver of happiness and sorrow. What again is 

this that is called worldly existence? Worldly 

existence consists in the experience of happiness 

and sorrow; and the state of mundane existence of 

the soul consists in its being the experiencer of 

happiness and sorrow. It has been asserted that the 

state of mundane existence of the soul consists in 

its being the experiencer of happiness and sorrow. 

How does it come about? This is being answered: 

13.22 Since the soul is seated in Nature, therefore it 

experiences the qualities born of Nature. Contact 

558

with the qualities is the cause of its births in good 

and evil wombs. 



13.22 Hi, since; purusah, the soul, the experiencer; 

is prakrtisthah, seated in Nature, which is 

characterized as ignorance and gets transformed 

into body and organs, i.e., (since the soul) has 

become identified with Nature; therefore, bhunkte, 

[Bhunkte, lit. enjoys, here means 'experiences'.-Tr.] 

it enjoys, i.e. experiences; gunan, the qualitiesmanifest 

as happiness, sorrow and delusion; 

prakrtijan, born of Nature, thinking thus, 'I am 

happy, sorrowful, deluded, learned.' Even though 

ignorance continues as a cause, still the main cause 

of worldly existence, of birth, is the contact, the 

self-identification, with the qualitieshappiness,sorrow, 

and delusion-when they are 

experienced, as is affirmed by the Upanisadic text, 

'What it desires, it resolves' (Br. 4.4.5) [See 

Sankaracarya's Comm. on this.-Tr.]. That very fact 

is stated here: Gunasangah, contact with the 

qualities; is karanam, the cause; asya, of its, the 

soul's, the experiencer's; sad-asad-yoni-janmasu, 

births in good and evil wombs. Self-identification 

559

with the qualities is the cause of the experience of 

births in good and evil wombs. Or the meaning is, 

'Self-identification with the qualities is the cause or 

its worldly existence through birth in good and evil 

wombs,' where the words 'of worldly existence' 

have to be supplied. The good wombs are he 

wombs of gods and others; evil wombs are the 

wombs of gods and others; evil wombs are the 

wombs of beasts etc. From the force of the context 

it is to be understood that there is no contradiction 

in including even human wombs among 'good and 

evil wombs'. It amounts to saying that ignorancecalled 

'being seated in Nature'-and the contact 

with. i.e. the desire for, the qualities are the causes 

of worldly existence. And this is said so that they 

can be avoided. And in the scripture Gita it is a 

well-known fact that knowledge and dispassion, 

accompanied with renunciation, are the causes of 

removing this (ignorance and self-identification 

with the qualities). That knowledge about the field 

and the Knower of the field, too, has been 

presented earlier. This has also been said in, '...by 

realizing which one attains Immortality' (12), etc., 

through the process of refutation of elements alien 

(to the Self) and superimposition of qualities 

belonging to others (that are not the Self). [Verse 12 

deals with the refutation of alien elements, and 

560

vere 13 with the superimposition of qualities 

belonging to others.] A direct presentation is again 

being made of that (knowledge) itself: 

13.23 He who is the Witness, the Permitter, the 

Sustainer, the Experiencer, the great Lord, and who 

is also spoken of as the transcendental Self is the 

supreme Person in this body. 



13.23 He who is the upadrasta, Witness, who while 

staying nearby does not Himself become involved: 

As when the priests and the performer of a 

sacrifice remain engaged in duties connected with 

the sacrifice, there is another (called Brahma) 

remaining nearby who is unengaged, is versed in 

the science of sacrifices and witnesses the merit or 

demerit of the activities of the priest and the 

performer of the sacrifice, similarly, He who is not 

engaged in the activities of and is different from 

the body and organs, who has characteristics other 

than theirs, and is the proximate (upa) observer 

(drasta) of the body and organs engaged in their 

duties, is the upa-drasta. Or: The observers are the 

body, eyes, mind, intellect and the soul. Of them 

561

the body is the external observer. Proceeding 

inwards from that (body), the Self is the inmost as 

also the proximate observer, compared with which 

there is no other higher and inner observer. The 

Self, because of being the most proximate observer, 

is the upadrasta. Or, It is the upadrasta since, like 

the non-looker of a sarifice, It witness everything. 

And He is the anu-manta, Permitter: 

Anumananam, approval, means satisfaction with 

those performers (viz body and organs) as also 

their perfomances. The agent of that (approval) is 

the anumanta. Or, He is the anumanta since, even 

though Himself not engaged in the activities of the 

body and organs, He appears to be favourably 

disposed towards and engaged in them. Or, He is 

the anumanta because, when the body and organs 

are engaged in their own functions, He remains as 

a witness and never dissuades them. It is the 

bharta, Sustainer: Bharanam means the 

continuance in their own state of the body, organs, 

mind and intellect, which reflect consciousness and 

have become aggregated owing to the need of 

serving the purpose [Viz enjoyment, or Liberation.- 

Tr.] of some other entity, viz the conscious Self. 

And that (continuance) is verily due to the 

consciousness that is the Self. In this sense the Self 

is said to be the Sustainer. It is the bhokta, 

562

Experiencer: As heat is by fire, similarly, the 

experiences of the intellect-in the form of 

happiness, sorrow and delusion in relation to all 

objects-, when born as though permeated by the 

consciousness that is the Self, are manifested 

differently by the Self which is of the nature of 

eternal Consciousness. In this sense the Self is said 

to be the Experiencer. He is maheswarah, the great 

God, because, as the Self of all and independent, 

He is the great Ruler. He is paramatma, the 

transcendental Self, because He is the Self which 

has the characteristics of being the supreme 

Witness etc. of (all) those-beginning from the body 

and ending with the intellect-which are imagined 

through ignorance to be the indwelling Self. He is 

api ca, also; uktah, spoken of, referred to, in the 

Upanisads; iti, as, with the words; 'He is the 

indwelling One, the paramatma, the 

transcendental Self.' [Ast reads atah in place of 

antah. So the translation of the sentence will be: 

Therefore He is also referred to as the 

transcendental Self in the Upanisads.-Tr.] Where is 

He? The parah, suprem; purusah, Person, who is 

higher than the Unmanifest and who will be 

spoken of in, 'But different is the supreme Person 

who is spoken of as the transcendental Self' (15.17); 

is asmin, in this; dehe, body. What has been 

563

presented in, '...also understand Me to be the 

Knower of the field' (2), has been explained and 

conclude. 

13.24 He who knows thus the Person and Nature 

along with the qualities will not be born again, in 

whatever way he may live. 



13.24 Sah yah, he who; vetti, knows, in the manner 

described; the purusam, Person, that Self possessed 

of the characteristics stated above, as 'I myself (am 

That)'; and knows prakrtim, Nature as described 

above, which is characterized as ignorance; to have 

been eradicated by Knowledge, saha, along with; 

gunaih, the qualities which are its modifications; 

na abhijayate, will not be born; bhuyah, again-after 

the fall of this body of the man of realization, he 

does not become born again for (taking) another 

body, i.e. he does not take up another body; 

sarvatha api, in whatever way; vartamanah, he 

may live. From the word api it is understood that, 

it goes without saying that one who is firm in his 

own duty is not reborn. Objection: Though it has 

been said that there is absence of rebirth after the 

564

dawn of Knowledge, still is not illogical that 

actions done (in the present life) before the rise of 

Knowledge and those done subsequently, as also 

those done in the many past lives, should be 

destroyed without yielding their results? Hence 

there should be three births! For destruction of 

acquired merit is not logical, to the same extent as 

actions that have produced the present birth and 

are yielding their proper results (cannot be 

destroyed). Besides, it is not understood that 

actions have distinctions [Since all actions arise 

from ignorance, they are on the same level so far so 

they are opposed to Knowledge; i.e., there can be 

no such distinction among actions as 'those which 

have started yielding results' and 'those that have 

not'.]. Therefore, the actions of the three kinds, 

without exception, will produce three births or 

they all collectively will produce one birth. 

Otherwise, if the acquired merits become 

destroyed, it will lead to loss of faith everywhere as 

well as to the purposelessness of scriptures. 

Therefore it has been illogical to say, 'he will not be 

born again.' Reply: No, for the burning away of all 

the actions of the man of knowledge has been 

stated in hundreds of Upanisadic texts such as: 

'And all one's actions become dissipated' (Mu. 

2.2.8); 'Anyone who knows (that supreme) 

565

Brahman, becomes Brahman' (op. cit. 3.2.9); 'For 

him the delay is for so long only (as he does not 

become freed)' (Ch. 6.14.2); 'As the fibres at the tip 

of a blade of reed (become completely burnt...,' so) 

all actions 'get completely burnt' (op. cit. 5.24.3). 

Here too the burning of all actions has been stated 

in, 'as a blazing fire reduces pieces of wood to 

ashes,...'etc. (4.37), and He will also say so (later) 

[See 18.66: 'I shall free you from all sins,' etc.-Tr.]. 

This accords with reason also. Verily, actions, 

which arise from the seed of evils [Klesas, evils-see 

note under 8.19-Tr.] like ignorance and desires, 

germinate the sprout of rebirth. Here also it has 

been said by the Lord in various places that actions 

which are associated with egoism and desire for 

results bear fruits, not the others. And there is also 

the verse: 'As seeds burnt by fire do not germinate, 

so also the Self does not acquire another body due 

to evils that have been burnt by Knowledge (cf. 

Mbh. Va. 199. 107). Objection: It may be granted for 

the present that actions performed after the rise of 

Knowledge are burnt by Knowledge, since they 

coexist with Knowledge. But the burning away of 

actions done in this life prior to the rise of 

Knowledge and those done in the many past lives 

is not reasonable. Reply: No, because of the 

qualification, 'all actions' (4.37). Objection: May it 

566

not be that 'all actions' means those that are 

undertaken after Illumination? Reply: No, for there 

is no reason for the restriction (of the meaning). On 

the other hand, as for the statement, 'just as actions 

that have produced the present birth and are 

already active in producing their results do not get 

dissipated even after Illumination, similarly it is 

not reasonable that actions which have not 

commenced producing their results should get 

dissipated,'-that is wrong. Objection: Why? Reply: 

Since they have already begun producing results, 

like an arrow that has been shot: As an arrow, 

freed earlier from a bow for hitting a target, even 

after piercing through the target comes to a stop 

only after falling down as a result of the dissipation 

of its initial momentum, similarly, actions that 

produced the (present) body verily continue, even 

after fulfilling the purpose of maintaining the 

body, to exist as before until the dissipation of their 

inherent tendencies. But, as that very arrow, when 

it has not acquired the momentum, needed for 

action, when it has not been shot even though fixed 

on the bow, can be withdrawn, similarly, actions 

which have not begun yielding their results may be 

rendered unproductive by Knowledge, even while 

existing in their receptacle. [The internal organ 

bearing the reflection of Consciousness.] Hence, it 

567

is established that , it has been reasonable to state 

that on the fall of the present body of an 

enlightened person, 'He is not born again.' Here are 

being presented these meditation etc. which are the 

alternative means for the realization of the Self: 

13.25 Through meditation some realize the Self in 

(their) intellect with the help of the internal organ; 

others through Sankhya-yoga, and others through 

Karma-yoga. 



13.25 Dhyanena, through meditation: Meditation 

means contemplation (on the Self) after 

withdrawing into the mind with concentration the 

organs of hearing etc. from the objects like sound 

etc., and then withdrawing the mind into the 

indwelling conscious Self. Thus, from the citation 

of such illustrations as, 'the crane meditates, as it 

were, 'the earth meditates, as it were; the 

mountains meditate, as it were' (Ch. 7.6.1), it 

follows that meditation is a constant and 

uninterrupted current of thought like a line of 

pouring oil. Through that meditation, kecit, some 

yogis; pasyanti, realize; the indwelling conscious 

568

atmanam, Self; atmani, in (their) intellect; atmana, 

with the help of the internal organ that has been 

purified by meditation. Anye, others; sankhyena 

yogena, through Sankhya-yoga: Sankhya means 

thinking, 'These qualities, viz sattva, rajas and 

tamas, are objects of my perception; I am the Self, 

distinct from them, a witness of their functions, 

eternal and different from the qualities.' This 

Sankhya is Yoga. [By Sankhya is meant that 

knowledge which arises from the foregoing 

reflection. This knowledge is itself called Yoga 

(concentration of mind) inasmuch as it is similar to 

Yoga in leading to the realization of the Self.] 

Through that they realize the Self with the help of 

the internal organ. This is how it is to be construed. 

And anye, others; karma-yogena, through Karmayoga-action 

itself being the Yoga: Action 

performed with the idea of dedication to God is 

figuratively called Yoga since it leads to Yoga. 

(others realize) with the help of that (action), 

through purification of the mind and rise of 

Knowledge. [The best among the yogis are 

competent for meditation (dhyana); the modiocre 

for reflection (Sankhya); and the lowest for Karmayoga.] 

569

13.26 Others, agian, who do not know thus, take to 

thinking after hearing from others; they, too, who 

are devoted to hearing, certainly overcome death. 



13.26 Anye tu, others again; ajanantah, who do not 

know the Self as described above; evam, thus, even 

in one of these alternative ways; upasate, take to 

thinking, take to reflection, being imbued with 

faith; srutva, after hearing; anyebhyah, from 

others, from the teachers, having been told, 'Think 

only of this.' Te api ca, they, too; sruti-parayanah, 

who are devoted to hearing, to whom hearing is 

the supreme course, the best discipline for starting 

on the path to Liberation, i.e., those who, 

themselves lacking in discrimination, accept only 

others' advice as most authoritative; eva, certainly; 

ati-taranti, overcome; mrtyum, death, i.e. the 

mundane existence which is fraught with death. 

The implication is; It goes without saying that 

those discriminating people who are idenpendent 

in the application of the valid means of knowledge, 

cross over death. That the knowledge of the 

identity of the Knower of the field and God leads 

to Liberation has been stated in, '...by realizing 

570

which one attains Immortality' (12). For what 

reason is it so? To point out that reason the (next) 

verse is begun: 

13.27 O scion of the Bharata dynasty, whatever 

object, moving or non-moving, comes into being, 

know that to be from the association of the field 

and the Knower of the field! 



13.27 Bharatarsabha, O scion of the Bharata 

dynasty; yavat kincit, whatever; sattvam, object;-as 

to whether they are without exception the Lord 

says-sthavara-jangamam, moving or non-moving; 

sanjayate, comes into being; viddhi, know; tat, that; 

as originating ksetra-ksetrajna-samyogat, from the 

association of the field and the Knower of the field. 

Objection: What, again, is meant by this 

'association of the field and the Knower of the 

field'? Since the Knower of the field is partless like 

space, therefore Its conjunction with the field 

cannot be a kind of relationship like coming 

together of a rope and a pot through the contact of 

their parts. Nor can it be an intimate and 

inseparable relation as between a thread and a 

571

cloth, since it is not admitted that the field and the 

Knower of the field are mutually related by way of 

being cause and effect. Reply: The answer is: The 

association of the field and the Knower of the fieldwhich 

are the object and the subject, respectively, 

and are of different natures-is in the form of 

superimposition of each on the other an also of 

their qualities, as a consequence of the absence of 

discrimination between the real natures of the field 

and the Knower of the field. This is like the 

association of a rope, nacre, etc. with the 

superimposed snake, silver, etc. owing to the 

absence of discrimination between them. This 

association of the field and the Knower of the field 

in the form of superimposition is described as false 

knowledge. After having known the distinction 

between and the characteristics of the field and the 

Knower of the field according to the scriptures, 

and having separated, like a stalk from the 

Munjagrass, the above-described Knower of the 

field from the field whose characteristics have been 

shown earlier, he who realizes the Knowable (i.e. 

the Knower of the field)-which, in accordance with 

'That is neither called being nor non-being' (12), is 

devoid of all distinctions created by adjuncts- as 

identical with Brahman; and he who has the firm 

realization that the field is surely unreal like an 

572

elephant created by magic, a thing seen in a dream, 

an imaginary city seen in the sky, etc., and it 

appears as though real-for him false knowledge 

becomes eradicated, since it is opposed to the right 

knowledge described above. Since the cause of his 

rebirth has been eliminated. therefore what was 

said in, 'He who knows thus the Person and 

Nature along with the qualities...', that the man of 

realization is not born again (23), has been a 

reasonable statement. In 'He...will not be born 

again' (23) has been stated the result of right 

knowledge, which is the absence of birth owing to 

the destruction of ignorance etc., the seeds of 

worldly existence. The cause of birth, viz the 

association of the field and the Knower of the field 

brought about by ignorance, has also been stated. 

Hence, although right knowledge, which is the 

remover of that ignorance, has been spoken of, still 

it is being stated over again in other words: 

13.28 He sees who sees the supreme Lord as 

existing equally in all beings, and as the 

Imperishable among the perishable. 



573

13.28 Sah, he; pasyati, sees; yah, who; pasyati, 

sees;-whom?-parameswaram, the supreme Lordthe 

Lord who is supreme as compared with the 

body, organs, mind, intellect, the Unmanifest and 

the individual soul; as tisthantam, existing, having 

His presence; samam, equally, without distinction;where?-sarvesu, 

in all; bhutesu, beings, all living 

things from Brahma to the non-moving;-he who 

sees Him existing equally in all living things. The 

Lord specifies them by the word vinasyatsu, 

among the perishable; and He also specifies Him, 

the supreme Lord, by the word avinasyantam, the 

Imperishable. This is meant for showing the 

absolute difference between the living things and 

God. How? For, all the modifications [See note 3 on 

p.38.-Tr.] of an existing thing have as their root that 

modification of an existing thing described as birth. 

All other modifications of existing things that 

follow birth end with destruction. After 

destruction there is no modification of an existing 

thing, because the object itself becomes 

nonexistent. Indeed, qualities can exist so long as 

the thing qualified exists. Therefore, by the 

reiteration of the absence of the last modification of 

an existing thing, all its preceding modifications 

become negated along with their effects. Hence it is 

574

established that the supreme Lord is very greatly 

different from all beings, and is also 

Unconditioned [Free from all modifications that 

things are subject to.] and One. He sees who thus 

sees the supreme Lord as described. Objection: Is it 

not that all poeple see? What is the need of 

specification? Reply: True, they see; but they see 

contrarily! Hence the Lord specifies, 'He alone 

sees'. As in comparison with one who, suffering 

from the (eye) disease called Timira, sees many 

moons, the person who sees one moon is 

distingusihed by saying, 'He alone sees,' similarly, 

here as well, the man who sees the one undivided 

Self as described above is distinguished from those 

who contrarily see many and differentiated selves, 

by saying 'He alone sees'. Others, though seeing, 

do not see because they see contrarily like the 

person who sees many moons. This is the meaning. 

The obove-described true knowledge has to be 

praised by stating its result. Hence the verse 

begins: 

13.29 Since by seeing equally God who is present 

alike everywhere he does not injure the Self by the 

Self, therefore he attains the supreme Goal. 

575



13.29 Hi, since; pasyan, by seeing, by realizing; 

samam, equally; isvaram, God, i.e., (by realizing 

Him) as described in the immediately preceding 

verse; who is samavasthitam, present alike; 

sarvatra, everywhere, in all beings;-what follows 

from seeing equally?-he na, does not; hinasti, 

injure; his own atmanam, Self; atmana, by the Self, 

by his own Self; tatah, therefore, as a result of that 

non-injuring; yati, he attains; the param, supreme; 

gatim, Goal, called Liberation. Objection: Is it not 

that no creature whatsoever injures himself by 

himself? Why do you refer to an irrelevant thing by 

saying, 'He does not injure...,which is like saying, 

'Fire should neither be lit on the earth nor in the 

sky,' etc.? Reply: This defect does not arise, because 

it is logical with reference to an unenlightened 

person's ignoring the Self. For, all unillumined 

people ignore the very wellknown Self which is 

manifest and directly perceptible, and regard the 

non-Self as the Self. By performing righteous and 

unrighteous acts they destroy even that self which 

has been accepted, and adopt another new self. 

And destroying even that, they take up another. 

Similarly, destroying even that, they adopt 

576

another. In this way they destroy the self that had 

been accepted successively. Thus, all unillumined 

persons are destroyers of the Self. But that which is 

the Self in reality, even that remains as though 

destroyed for ever by ignorance, because of the 

absence of any benefit from Its presence. So, all 

unenlightened persons are, verily, destroyers of the 

Self. On the contrary, the other person who has 

realized the Self as described does not injure in 

either way [i.e. either through superimposition or 

through non-super-imposition.] the Self by his own 

Self. Therefore he attains the supreme Goal, i.e., the 

result stated above comes to him. Lest it be 

doubted that what was said in, 'seeing equally God 

who is present in all beings, he does not injure the 

Self by the Self, is improper with regard to the 

selves which are diverse according to the 

differences created by the variety in their own 

qualities and actions, the Lord says: 

13.30 And he who sees actions as being done in 

various ways by Nature itself, and also the Self as 

the non-agent,-he sees. 



577

13.30 And yah, he who; pasyati, sees, realizes; 

karmani, actions, those performed through speech, 

mind and body; as kriyamanani, being done, being 

accomplished; sarvasah, in various ways; prakrtya, 

by Nature-Nature is God's Maya consisting of the 

three qualities, as is said in the Upanisadic text, 

'However, know Maya as Nature' (Sv. 4.10); by that 

Nature; eva, itself-not by the other [Not by the 

Pradhana of the Sankhyas, known otherwise as 

prakrti.] which transforms itself in the form of 

cause and effects such as Mahat etc.; tatha, and 

also; atmanam, the Self, the Knower of the field; as 

akartaram, the non-agent, devoid of all adjuncts; 

sah, he; pasyati, sees-he is the one who has realized 

the supreme Reality. This is the idea. What is 

implied is that there is no valid proof about 

differences in the Non-agent who is devoid of 

qualities and is unconditioned like space. The Lord 

elaborates again in other words that very true 

knowledge: 

13.31 When one realizes that the state of diversity 

of living things is rooted in the One, and that their 

manifestation is also from That, then one becomes 

identified with Brahman. 

578



13.31 Yada, when, at the time when; anupasyati, 

one realizes-having reflected in accordance with 

the instructions of the scriptures and the teachers, 

one realizes as a matter of one's own direct 

experience that 'All this is but the Self' (Ch. 7.25.2); 

that bhuta-prthak-bhavam, the state of diversity of 

living things; is ekastham, rooted in the One, 

existing in the one Self; and their vistaram, 

manifestation, origination; tatah, eva, is also from 

That-when he realizes that origination in such 

diverse ways as, 'the vital force is from the Self, 

hope is from the Self, memory [Smara, memory; 

see Sankaracarya's Comm. on Ch. 7.13.1.-Tr.] is 

from the Self, space is from the Self, fire is from the 

Self, water is from the Self, coming into being and 

withdrawal are owing to the Self, food is from the 

Self' (op. cit. 7.26.1); tada, then, at that time; 

brahma sampadyate, one becomes identified with 

Brahman Itself. This is the import. If the same Self 

be the Self in all the bodies, then there arises the 

possiblity of Its association with their defects. 

Hence this is said: 

579

13.32 Being without beginning and without 

qualities, O son of Kunti, this immutable, supreme 

Self does not act. nor is It affected [Also translated 

as tainted.-Tr.], although existing in the body. 



13.32 Anadivat, being without beginning: Adih 

means cause; that which has no cause is anadih. 

That which has a cause undergoes loss of its own 

characteristics. But this One, being causeless, has 

no parts. This being so, It does not suffer loss. So 

also, nirgunatvat, being without qualities: indeed, 

It si only something possessing qualities that 

perishes owing to the losss of its qualities. But this 

One, being without qualities, does not perish. 

Hence, ayam, this; paramatma, supreme Self; is 

avyayah, immutable. It suffers no depletion. 

Therefore It is immutable. Since this is so, 

therefore, api, although; sarira-sthah, existing in 

the body-since the perception of the Self occurs in 

the bodies, It is said to be 'existing in the body'; 

even then, It na, does not; karoti, act. From the very 

fact that It does not act, It na, is not; lipyate, 

affected by the result of any action. For, one who is 

an agent of action becomes affected by its result. 

580

But this One is not an agent. Hence It is not 

affected by any result. This is the meaning. 

Objection: Who is it, again, that acts in the body 

and becomes affected? On the one hand, if there be 

some embodied being other than the supreme Self 

who acts and becomes affected, then it has been 

improper to say in, 'And also understand Me to be 

the Knower of the field,' etc., that the Knower of 

the field and God are one. Again, if there be no 

embodied being who is different from God, then it 

has to be stated who is it that acts and gets affected. 

Or it has to be asserted that the supreme One does 

not exist. [If the supreme One also acts like us, then 

He is no God.] Thus, since the Upanisadic 

philosophy as stated by the Lord is in every way 

difficult to understand and difficult to explain, it 

has therefore been abandoned by the Vaisesikas, 

the Sankhyas, the Jainas and the Buddhists. Reply: 

As to that, the following refutation has been stated 

by the Lord Himself in, 'But it is Nature that acts' 

(5.14). Indeed, Nature, which is nothing but 

ignorance, acts and becomes affected. In this way 

empirical dealing becomes possible; but in reality it 

does not occur in the one supreme Self. It has been 

accordingly shown by the Lord in various places 

that there is no duty to be performed by those who 

adhere to this philosophy of discriminating 

581

knowledge of the supreme Reality, who are 

steadfast in Knowledge, who have spurned actions 

arising out of ignorance, and who are mendicants 

belonging to the highest Order of monks. The Lord 

cites an illustration to show like what It does not 

act and is not affected: 

13.33 As the all-pervading space is not defiled, 

because of its subtlety, similarly the Self, present 

everywhere in the body [The singular number is 

used to denote a class, i.e. all bodies. See S.-Tr.], is 

not defiled. 



13.33 Yatha, as; sarva-gatam, the all-pervading; 

akasam, space;-though pervasive, still, na 

upalipyate, is not defiled, does not come into 

contact; saukmyat, because of its subtlety; tatha, 

similarly; atma, the Self; avasthitah, present, 

sarvatra, everywhere; dehe, in the body; na, is not; 

upalipyate, defiled. Further, 

13.34 As the single sun illumines this whole world, 

similarly, O descendant of the Bharata dynasty, the 

Knower of the field illumines the whole field. 

582



13.34 Yatha, as; ekam, the one; ravih, sun; 

prakasayati, illumines; imam, this; krtsnam, whole; 

lokam, world tatha, similarly;-who?-ksetri, the 

Knower of the field, i.e. the supreme Self, though 

one; prakasayati, illumines; krtsnam, the whole; 

ksetram, field, from the 'great elements' to 

'fortitude' (cf. 5-6). Here the illustration of the sun 

serves to highlight two aspects of the Self, viz that, 

like the sun, the Self is one in all the fields, and that 

It remains unaffected. This verse is meant for 

summarizing the idea of the whole of this chapter: 

13.35 Those who know thus through the eye of 

wisdom the distinction between the field and the 

Knower of the field, and the annihilation of the 

Matrix of beings,-they reach the Supreme. 



13.35 Ye, those who; viduh, know; evam, thus, in 

the manner described above; jnana-caksusa, 

through the eye of wisdom-the eye is the 

realization in the form of the knowledge of the Self, 

583

which arises from following the instructions of the 

scriptures and teachers; through that eye of 

wisdom; antaram, the distinction, the particular 

mutual distinction; ksetra-ksetrajnayoh, beween 

the field and the Knower of the field as they have 

been explained; and bhuta-prakrti-moksam, the 

annihilation of the Matrix of beings-the Matrix of 

beings is that which is described as ignorance and 

is called the Unmanifest; (those who know) the 

annihilation (moksanam) of that Matrix of beings; 

te, they; yanti, reach, go to; param, the Supreme, to 

Brahman, the Reality which is the suprme Goal. 

The idea is that they do not take up a body again. 

584

Chapter 14 

14.1 The Blessed Lord said -- I shall speak again of 

the supreme Knowledge, the best of all 

knowledges, by realizing which all the 

contemplatives reached the highest Perfection from 

here. 



14.1 The word param should be connected with the 

remote word jnanam. Pravaksyami, I shall speak; 

bhuyah, again-even though spoken of more than 

once in all the preceding chapters; of the param, 

supreme-it is supreme because it is concerned with 

the supreme Reality;-which is that?-jnanam, 

Knowledge; uttamam, the best-since it has the best 

result; jnananam, of all knowledges-. 'Of all 

knowledges' does not mean 'of humility' etc. (13.7- 

11). What then? It means 'among knowledges of all 

knowable things like sacrifice etc.' They do not lead 

to Liberation, but this (Knowledge) leads to 

Liberation. Hence the Lord praises it with the 

words 'supreme' and 'best', so as to arouse interest 

in the intellect of the listener. Yat jnatva, by 

realizing which, by attaining which Knowledge; 

585

sarve, all; munayah, the contemplatives, the monks 

[But not those who espoused monasticsim as a 

formality in in the fourth stage of life.] gatah, 

reached, attained; itah, from here-when this 

bondage of the body had ceased; param, the 

highest; siddhim, Perfection, called Liberation. 

And the Lord shows the infallibility of this 

Perfection: 

14.2 Those who attain identity with Me by 

resorting of this Knowledge are not born even 

during creation, nor do they suffer pain during 

dissolution. 



14.2 Agatah, those who attain; mama sadharmyam, 

identity with Me the supreme God, unity with My 

real nature-sadharmyam, however, does not mean 

similarity of attributes, for, in the scripture Gita, 

distinction between the Knower of the field and 

God is not admitted; and this statement of the 

result is by way of eulogy-; upasritya, by resorting 

to i.e. by following; idam, this; jnanam, Knowledge 

as described, i.e., by following the means to 

586

Knowledge; na, are not; upajayante, born, 

produced; api, even; sarge, during creation; nor do 

they vyathanti, suffer pain, i.e. they do not perish; 

pralaye, during dissolution, when even Brahma 

perishes. The Lord says that association of this 

kind between the field and the Knower of the field 

is the origin of all beings: 

14.3 My womb is the great-sustainer. In that I place 

the seed. From that, O scion of the Bharata 

dynasty, occurs the birth of all things. 



14.3 Mama, My own Maya, i.e. Prakrti consisting of 

the three qualities, which belongs to Me; is the 

yonih, womb [Here Ast. adds 'karanam, cause' (-off 

all the creatures).-Tr.] for all the creatures. Since it 

(Prakrti) is great (mahat) as compared with all its 

effects, and it is the sustainer (brahma) [Prakrti is 

brahma since it permeates all of its own products.- 

A.G.] of all its own transformations, therefore the 

womb itself is qualified as mahat brahma. Tasmin, 

in that, in the womb which is the great-sustainer; 

aham, I, God, possessed of the power in the form 

of the two aspects, viz the field and the Knower of 

587

the field; dadhami, place, deposit; garbham, the 

seed-the seed of the birth of Hiranayagarbha, te 

seed which is the cause of the birth of all things-; 

i.e., I bring the field into association with the 

Knower of the field who conforms to the nature of 

the limiting adjuncts, viz ignorance, desire and 

activity. Tatah, from that, from that deposition of 

the seed; O scion of the Bharata dynasty, bhavati, 

occurs; sambhavah, the birth, origination; sarvabhutanam, 

of all things, following the birth of 

Hiranyagarbha. 

14.4 O son of Kunti, whatever forms are born from 

all the wombs, of them the great-sustainer is the 

womb; I am the father who deposits the seed. 



14.4 O son of Kunti, yah, whatever; murtayah, 

forms-that have their parts and limbs integrated, 

which is characteristic of the formation of bodies; 

sambhavanti, are born; sarva-yonisu, from all 

wombs-from the wombs of gods, manes, humans, 

cattle, beasts, etc.; tasam, of them, of those forms; 

mahat brahma, the great-sustainer, which exists as 

all the (various) forms; is the yonih, womb, source. 

Aham, I, God; am the pita, father; bija-pradah, who 

588

desposits the seed, the agent of impregnation. 

(Now) is being stated which are the qualities and 

how they bind: 

14.5 O mighty-armed one, the qualities, viz sattva, 

rajas and tamas, born of Nature, being the 

immutable embodies being to the body. 



14.5 O mighty-armed one-who are possessed of 

hands which are great and mighty, and extend 

upto the knees, gunah, the qualities are named 

sattva, rajas and tamas. And they, prakrtisambhavah, 

born of Nature, born of Maya which 

belongs to God; nibadhnanti, bind, as it were; the 

avyayam, immutable-the immutability has been 

spoken of in the verse, 'Being without beginning...,' 

etc. (13.31); dehinam, embodied being; dehe, to the 

body. The word guna is a technical term, and is not 

a quality like colour etc. which inhere in some 

substance. Nor is it meant here that quality and 

substance are different. Therefore they are ever 

dependent on the Knower of the field, just as 

qualities are dependent (on some substance). Being 

of the nature of ignorance, they bind the Knower of 

589

the field, as it were. They come into being, making 

That (Knower) their sustainer. In this sense it is 

said that they bind. Objection; Was it not said that 

the embodied one does not become defiled (see 

13.31-2)? So, why as it contrarily said here that 

'they bind'? Reply: We have rebutted this objection 

by using the word iva (as it were) in 'they bind, as 

it were'. 

14.6 Among them, sattva, being pure, [Nirmala, 

pure-transparent, i.e., capable of resisting any form 

of ignorance, and hence as illuminator, i.e.a 

revealer of Consciousness.] is an illuminator and is 

harmless. O sinless one, it binds through 

attachment to happiness and attachment to 

knowledge. 



14.6 Tatra, among them, among sattva etc.;-the 

characteristics of sattva itself is being stated firstsattva, 

nirmalatvat, being pure like a crystal 

stone;is prakasakam, an illuminator; and 

anamayam, harmless. Anagha, O sinless one; 

badhnati, it binds. How? Sukhasangena, through 

attachment to happiness. Bringing about the 

590

association of happiness, which is the object, with 

the Self, which is the subject, in the form of the 

idea, 'I am happy', is certainly an unreal contact 

with happiness. This as such is nescience, for the 

quality of an object cannot belong to a subject. And 

it has been said by the Lord that all the qualities, 

from 'desire' to 'fortitude' (see 13.6), are, indeed, of 

the field, which is the object. Therefore, it is 

certainly through nescience, which is an attribute 

[In reality, though nescience has no connection 

with the Self, yet, since there is none other with 

which it can become associated and since it has no 

independence, therefore the Commentator 

imagines it as an attribute of the Self.] of the Self 

and has the characteristics of non-discrimination 

between object and subject, that sattva apparently 

brings about the association with happiness, which 

is not the Self. It makes (the Self) attached, as it 

were; [Here Ast. adds 'asangam saktam iva, 

(makes) the Unattached attached, as it were'.-Tr.] 

makes one not possessed of happiness as though 

possessed of it! Similarly, it binds also jnanasangena, 

through attachment to knowledge. 

[Jnana, derived in the sense of 'that through which 

one knows,' means an instrument of knowledge, 

and not Consciousness. (S.: Knowledge arising 

from the study of the import of various scriptures; 

591

or, jnanam, means the scriptures, through which 

the supreme God is known and which leads to 

devotional practices, but not to steadfastness in 

(the absolute) Brahman.] Because of its 

concomitance with happiness, knowledge here is 

an attribute of the internal organ, the field, but not 

of the Self. Were it an attribute [If knowledge were 

a natural attribute of the Self, then there can be no 

question of the latter again becoming bound 

through association with the former.] of the Self, 

there could be no contact (between it and the Self), 

and 'bondage' would become illogical. Association 

with knowledge etc. should be understood in the 

same sense as with happiness. 

14.7 Know rajas to be of the nature of passion, born 

of hankering and attachment. O son of Kunti, that 

binds the embodied one through attachment to 

action. 



14.7 Viddhi, know; rajas to be ragatmakam, of the 

nature of passion (-raga is derived in the sense of 

that which colours-), having the property of 

colouring, like the ochre pigment etc.; trsnaasanga-samud-bhavam, 

born of hankering and 

592

attachment-hankering is the longing for things not 

acquired; attachment is the clining-of the nature of 

fondness-of the mind to things in possession. O son 

of Kunti, tat, that, that rajas; nibadhnati, binds; 

dehinam, the embodied one; karma-sangena, 

through attachment to actions. Deep involvement 

in actions related to seen or unseen objects is 

karmasangah. Rajas binds through that. 

14.8 On the other hand, know tamas, which 

deludes all embodied beings, to be born of 

ignorance. O scion of the Bharata dynasty, that 

binds through inadvertence, laziness and sleep. 



14.8 Viddhi, know; tamas, the third qualitty; 

mahanam, which deludes, which is a cause of 

indiscrimination; sarva-dehinam, of all embodied 

beings; to be ajnanajam, born of ignorance. O scion 

of the Bharata dynasty, tat, that tamas; nibadhnati, 

binds; pramada-alasya-nidrabhih, through 

inadvertence, laziness and sleep. The activities of 

the qualities are again being briefly stated: 

593

14.9 O scion of the Bharata dynasty, sattva attaches 

one to happiness, rajas to action, while tamas, 

covering up knowledge, leads to inadvertence also. 



14.9 O scion of the Bharata dynasty, sattva, 

sanjayati, attaches one; sukhe, to happiness; rajas (attaches 

is understood-) karmani, to action; tu, 

while; tamas, avrtya, covering up, veiling; jnanam, 

knowledge, the discrimination produced by sattva; 

sanjayati, leads pramade, to inadvertence; uta, also. 

Pramada means non-performance of a duty on 

hand. When do the qualities produce the effects 

stated above? That is being answered: 

14.10 O scion of the Bharata dynasty, sattva 

increases by subduing rajas and tamas, rajas by 

overpowering sattva and tamas, and tamas by 

dominating over sattva and rajas. 



14.10 O scion of the Bharata dynasty, sattva 

bhavati, increases, comes into being; abhibhuya, by 

594

subduing both rajas and tamas. When sattva 

increases, then, coming to its own, it produces its 

own effects-knowledge, happiness, etc. Similarly, 

when the quality of rajas increases by 

overpowering both sattva and tamas, then it 

produces its own effects-activity and hankering. 

When the quality called tamas increases by 

similarly dominating over sattva and rajas, it then 

produces its own effects-obscuring of knowledge, 

etc. When any quality preponderates, then what is 

its indication? This is being answered: 

14.11 When the illumination that is knowledge 

radiates in this body through all the doors (of the 

senses), then one should know that sattva has 

increased greatly. 



14.11 Yada, when; prakasah, the illuminationprakasa, 

illumination, is a function of the internal 

organ, intelligence; that itself is jnanam, 

knowledge; when this illumination called 

knowledge upajayate, radiates; asmin, in this; 

dehe, body; sarva-dvaresu, through all the doorsall 

the sense organs, (viz) ear etc., are the Self's 

595

doors of perception; through all those doors; tada, 

then; through this indication, viz the illumination 

that is knowledge, vidyat, one should know; iti, 

that; sattva has vivrddham, increased; uta, greatly 

[See A.G.-Tr.]. This is the characteristics of rajas 

when it has become prominent: 

14.12 O best of the Bharata dynasty, when rajas 

becomes predominant, these come into being: 

avarice, movement, undertaking of actions, unrest 

and hankering. 



14.12 O best of the Bharata dynasty, when the 

quality of rajas vivrddhe, becomes predominant; 

etani, these indications; jayante, come into being; 

lobhah, avarice, the desire to appropriate other's 

possessions; pravrtih, movement in general; 

arambhah, undertaking;-of what?-karmanam, of 

actions; asamah, unrest, lack of tranquillity-(i.e.) 

manifestation of joy, attachment, etc.; and sprha, 

hankering, desire in general for all things. 

596

14.13 O descendant of the Kuru dynasty, when 

tamas predominates these surely [i.e. without 

exception.-M.S.] come into being: nondiscrimination 

and inactivity, inadvertence and 

delusion. 



14.13 Kuru-nandana, O descendant of the Kuru 

dynasty; when the quality of tamas vivrddhe, 

predominates; etani, these indications; eva, surely; 

jayante, come into being; extreme aprakasah, nondiscrimination; 

and apravrttih, inactivity; its [i.e. of 

non-discrimination.] effects, pramadah, inadvertence; 

and mohah, delusion, i.e. stupidity, 

which is a from of non-discrimination. Whatever 

result is achieved even after death, that is also 

owing to attachment and desire; every-thing is 

certainly caused by the qualities. By way of 

showing this the Lord says: 

14.14 When an embodied one undergoes death 

while sattva is exclusively prodominant, then he 

attains the taintless worlds of those who know the 

highest (entities). 

597



14.14 Yada, when; deha-bhrt, an embodied one, the 

soul; yati, undergoes; pralayam, death; sattve 

pravrddhe, while sattva is predominant; tu, 

exclusively; [Tu is used to exclude rajas and 

tamas.-S.] tada, then; pratipadyate, he attains, i.e. 

gains; the amalan, tainless, stainless; lokan, worlds; 

[The worlds of Brahma, etc., which are free from 

the impurity of predominance either of rajas or 

tamas.] uttamavidam, of those who know the 

highest, i.e. of those who have known the 

principles-mahat and the rest. 

14.15 When one dies while rajas predominates, he 

is born among people attached to activity. 

Similarly, when one dies while tamas 

predominates, he takes birth among the stupid 

species. 



14.15 Pralayam gatva, when one does; rajasi, while 

the quality of rajas predominates; jayate, he is born; 

karma-sangisu, among people attached to activity, 

among human beings having attachment to work. 

598

Tatha, similarly, in that very way; pralinah, when 

one dies; tamasi, while tamas predominates; jayate, 

he takes birth; mudha-yonisu, among the stupid 

species, such as animals etc. A summary of the idea 

of the preceding (three) verses is being stated: 

14.16 They say that the result of good work is pure 

and is born of sattva. But the result of rajas is 

sorrow; the result of tamas is ignorance. 



14.16 Ahuh, they, the wise persons, say; that 

phalam, the result; sukrtasya, of good; karmanah, 

work, i.e. acts having the sattva quality; is verily 

nirmalam, pure; and is sattvikam, born of sattva. 

Tu, but; phalam, the result; rajasah, of rajas, i.e. of 

acts that have the qualitty of rajas-for the topic 

relates to actions; is duhkham, sorrow. In 

accordance with its cause, the result too is indeed 

sorrow, a product of rajas. So also ajnanam, 

ignorance; is, as before, (the result) tamasah, of 

tamas, of unrighteous acts that have the quality of 

tamas. What else results from the qualities? 

599

14.17 From sattva is born knowledge [Knowledge 

acquired through the sense-organs.], and from 

rajas, verily, avarice. From tamas are born 

inadvertence and delusion as also ignorance, to be 

sure. 



14.17 Sattvat, from sattva, when it predominates; 

sanjayate, is born; jnanam, knowledge; and rajasah, 

from rajas; is verily born lobhah, avarice. Tamasah, 

from tamas; bhavatah, are born; both pramadamohau, 

in-advertence and delusion; as also 

ajnanam, ignorance [Absence of discrimination.]; 

eva ca, to be sure. Further, 

14.18 People who conform to sattva go higher up; 

those who conform to rajas stay in the middle; 

those who conform to tamas, who conform to the 

actions of the lowest quality, go down. 



14.18 Sattvasthah, people who conform to sattva, to 

the actions of sattva quality; gacchanti, go, are 

600

orn; undhavam, higher up, in the worlds of gods 

and others. Rajasah, those who conform to rajas; 

[Those who are endowed with sense-knowledge 

and actions consequent on the preponderance of 

rajas.] tisthanti, stay, are born; madhye, in the 

middle, among human beings. Tamasah, those 

who conform to tamas, jaghanya-gunavrttasthah 

[A variant reading is vrttisthah.-Tr.], who conform 

to actions of the lowest quality of tamas, those who 

are attached to its actions-sleep, laziness, etc.-, the 

foolish; gacchanti, go; adhah, down, (i.e.) they are 

born among cattle etc. The association, owing to 

the false ignorance in the form of 'being seated in 

Nature', that an individual soul has with the 

gunas-in the form of happiness, sorrow and 

delusion, and which are matters of experience in 

such ways as, 'I am happy,' 'I am sorrowful,' 'I am 

ignorant,'-that (association) is the cause of the 

individual soul's mundane existence characterized 

by coming to have births in good and bad species. 

This was stated briefly in the earlier chapter. 

Elaborating that here in the text beginning with, 

'the qualities, viz sattva, rajas and tamas, born of 

Nature' (5), the Lord has said that the nature of the 

qualities, the conduct conforming to the qualities, 

and the power to bind that the qualities have 

through actions conforming to them, and also the 

601

course of a person under the bondage, of 

behaviour conforming to the qualities,-all this is 

false knowledge; it has ignorance as its root and is 

the cause of bondage. Now, it is necessary to state 

that Liberation follows from right knowledge. 

Hence the Lord says: 

14.19 When the witness sees none other than the 

qualities as the agent, and knows that which is 

superior [i.e. different from.] to the qualities, he 

attains My nature. 



14.19 Yada, when; drasta, the witness, after 

becoming illumined; anupasyati, sees; na anyam, 

none other; gunebhyah, than the qualities that have 

transformed into the shape of body, orgnas and 

objects; kartaram,as the agent-(i.e.) he sees thus 

that the qualities themselves, in all their modes, are 

the agents of all activities; ca, and; vetti, knows; 

that which, standing as the witness of the activities 

of the qualities, is param, superior; gunebhyah, to 

the qualities; sah, he, the witness; adhigacchati, 

attains; madbhavam, My nature. How does he 

attain? That is being stated: 

602

14.20 Having transcended these three qualities 

which are the origin of the body, the embodied 

one, becoming free from birth, death, old age and 

sorrows, experiences Immortality. 



14.20 Atitya, having transcended, having gone 

beyond-even while living; etan, these; trin, three; 

gunan, qualities as have been described, which 

constitute the limiting adjunct Maya; and 

dehasamudbhavan, which are the origin of the 

body, which are the seed of the birth of the body; 

dehi, the embodied one, the enlightened one; 

vimuktah, becoming free-even in this life; janmamrtyu-jara-duhkhaih, 

from birth death, old age 

and sorrow; asnute, experiences; [Some translate 

this as 'attains'.-Tr.] amrtam, Immortality. In this 

way he attains My nature. This is the idea. Getting 

a clue to a question from the statement that one 

experiences Immortality, even in this life, by going 

beyond the qualities- 

14.21 Arjuna said -- O Lord, by what signs is one 

(known) who has gone beyond these three 

603

qualities? What is his behaviour, and how does he 

transcend these three qualities? 



14.21 Prabho, O Lord; kaih, by what; lingaih, signs; 

bhavati, is one (known); atitah, who has gone 

beyond; etan, these; trin, three; gunan, qualities 

that have been explained? Kim, what; is his acarah, 

behaviour; ca, and; katham, how, in what way; 

ativartate, does he transcend; [Ast. adds here, 

'atitya vartate, (in what way) does he exist after 

transcending (the three qualities)?'-Tr.] etan, these; 

trin, three; gunan, qualities? In this verse the signs 

of one who has gone beyond the qualities, and the 

means of transcending them have been asked by 

Arjuna. By way of replying to the two questions, 

the Lord said: 'As for the question, 'With what 

sings does one who has gone beyond the qualities 

become endowed with?", listen to them:' 

14.22 The Blessed Lord said -- O son of Pandu, he 

neither dislikes illumination (knowledge), activity 

and delusion when they appear, nor does he long 

for them when they disappear. 

604



14.22 Na dvesti, he neither dislikes these; 

prakasam, illumination (knowledge), an effect of 

sattva; pravrttim, activity, an effect of rajas; and 

moham, delusion, an effect of tamas; 

sampravrttani, when they appear, when they fully 

emerge in the form of objects (of experience)-. 'In 

me has arisen a perception which is a result of 

tamas; thereby I have become deluded'; so also, 'In 

me has risen (the inclination to) action which is 

painful and is born of rajas. By that rajas I have 

been actuated, carried away from my own nature. 

This is a matter of sorrow to me that there has been 

a deviation from my own nature'; similarly, 'The 

quality of sattva, in the form of illumination that is 

knowledge, binds me by attributing discrimination 

to me and making me attached to happiness'-(by 

thinking) in these ways one dislikes them because 

of his being not fully enlightened. The person who 

has transcended the qualities does not dislike them 

in this manner. Unlike a person having sattva etc., 

who longs for the effects of sattva etc. which 

withdraw themselves after becoming manifest to 

him, the person who has gone beyond the qualities 

na kanksati, does not long for them in that way; 

605

nivrttani, when they disappear. This is the idea. 

This is not an indication that can be perceived by 

others. What then? Since this characteristic is 

perceivable to oneself, it is merely subjective. For 

dislike or longing, which is a subjective experience 

of a person, is not seen by another. Now, then, the 

Lord gives the reply to the question, 'What is the 

behaviour of one who has gone beyond the 

qualities?': 

14.23 He who, sitting like one indifferent, is not 

distracted by the three qualities; he who, thinking 

that the qualities alone act, remains firm and surely 

does not move; 



14.23 He, the Self-realized monk, yah, who; asinah, 

sitting; udasinavat, like one indifferent-as an 

indifferent man sides with nobody, similarly, this 

one, set on the path leading to the transcendence of 

the qualities; na, is not; vicalyate, distracted from 

the state of Knowledge arising out of 

discrimination; gunaih, by the qualities. This point 

is being clarified as such: Yah, he who; thinking iti, 

that; gunah, the qualities, which have trasnformed 

606

into body, organs and objects; vartante, act on one 

another; avatisthati, remains firm-avatisthati 

(instead of avatisthate) is used in the Parasmaipada 

to avoid a break in the metre, or there is different 

reading, 'yah anutisthati, who acts'-;[His apparent 

activity consists in the mere continuance of actions 

which have been subjectively sublated through 

enlightenment.] and an, does not; ingate, move; 

i.e., becomes eva, surely settled in his own nature-. 

14.24 He to whom sorrow and happiness are alike, 

who is established in his own Self, to whom a lump 

of earth, iron and gold are the same, to whom the 

agreeable and the disagreeable are the same, who 

is wise, to whom censure and his own praise are 

the same; 



14.24 Moreover, sama-duhkha-sukhah, he to 

whom sorrow and happiness are alike;svasthah, 

who is established in his own Self, tranquil; samalosta-asma-kancanah, 

to whom a lump of earth, 

iron and gold are the same; tulya-priya-apriyah, to 

whom the agreeable and the disagreeable are the 

same; dhirah, who is wise; tulya-ninda-atma- 

607

samstutih, to whom, to which monk, censure and 

his own praise are the same-. 

14.25 He who is the same under honour and 

dishonour, who is equally disposed both towards 

the side of the friend and of the foe, who has 

renounced all enterprise,-he is said to have gone 

beyond the qualities. 



14.25 Further, tulyah, he who is the same, 

unperturbed; mana-apamanayoh, under honour 

and dishonour; tulyah, who is equally disposed; 

mitra-ari-paksayoh, both towards the side of the 

friend and of the foe-although from their own 

standpoint some may be unattached, still, in others' 

view they may appear to be siding either with 

friends or foes; hence it is said, 'equally disposed 

both towards the side of the friend and of the foe'; 

sarva-arambha-parityagi, who has renounced all 

enterprise (-those which are undertaken are 

arambhah, actions intended for seen or unseen 

results-), i.e. who is apt to give up all undertakings, 

who has given up all actions other than those 

needed merely for the maintenance of the body; 

608

sah, he; ucyate, is said to have; gunatitah, gone 

beyond the qualities. The disciplines leading to the 

state of transcendence of the qualities, which have 

been stated (in the verses) beginning from 'he who, 

sitting like one indifferent,' and ending with 'he is 

said to have gone beyond the qualities,' have to be 

practised by a monk, a seeker of Liberation, so long 

as they are to be achieved through effort. But when 

they become firmly ingrained, they become the 

indications, perceivable to himself, of a monk who 

has transcended the qualities. Now the Lord gives 

the reply to the question, 'And how does he 

transcend the qualties?' 

14.26 And he who serves Me through the 

unswerving Yoga of Devotion, he, having gone 

beyond these qualities, qualifies for becoming 

Brahman. 



14.26 And he-be he a monk or a man of action (rites 

and duties)-, yah, who; sevate, serves; mam, Me, 

God, Narayana residing in the hearts of all beings; 

avyabhicarena, through the unswerving-that 

which never wavers-; bhakti-yogena, Yoga of 

609

Devotion-devotion [Bhakti (devotion), supreme 

Love, through which one becomes united (with 

God) is yoga.] itself being the Yoga-; sah, he; 

samatitya, having transcended; etan, these; gunan, 

qualities as described; kalpate, qualifies, i.e. 

becomes fit; brahma-bhuyaya,-bhuyah is the same 

as bhavanam-, for becoming Brahman, for 

Liberation. How this is so is being stated: 

14.27 For I am the Abode of Brahman-the 

indestructible and immutable, the eternal, the 

Dharma and absolute Bliss. 



14.27 Hi, for; aham, I, the inmost Self; am the 

pratistha brahmanah, Abode-that in which 

something abides is pratistha-of Brahman which is 

the supreme Self. Of Brahman of what kind? 

Amrtasya, of that which is indestructible; 

avyayasya, of that which is immutable; and 

sasvatasya, of that which is eternal; dharmasya, of 

that which is the Dharma, realizable through the 

Yoga of Jnana which is called dharma (virtue); and 

aikantikasya sukhasya, of that which is the 

610

absolute, unfailing Bliss by nature. Since the 

inmost Self is the abode of the supreme Self-which 

by nature is immortal etc.-, therefore, through 

perfect Knowledge it (the former) is realized with 

certainty to be the supreme Self. This has been 

stated in, 'he qualifies for becoming Brahman'. The 

purport is this: Indeed, that power of God through 

which Brahman sets out, comes forth, for the 

purpose of favouring the devotees, etc., that power 

which is Brahman Itself, am I. For, a power and the 

possesser of that power are non-different. Or, 

brahman means the conditioned Brahman, since It 

(too,) is referred to by that word. 'Of that Brahman, 

I Myself, the unconditioned Brahman-and none 

else-am the Abode.' (The abode of Brahman) of 

what qualities? Of that which is immortal; of that 

which has the quality of deathlessness; of that 

which is immutable; so also, of that which is the 

eternal; which is the dharma having the 

characteristics of steadfastness in Knowledge; of 

that which is the absolute, unquestionably certain 

Bliss born of that (steadfastness);-'I am the Abode' 

is understood. 

611

Chapter 15 

15.1 The Blessed Lord said -- They say that the 

peepul Tree, which has its roots upward and the 

branches downward, and of which the Vedas are 

the leaves, is imperishable. He who realizes it is 

knower of the Vedas. 



15.1 Urdhva-mulam, that which has its roots 

upwards:- Brahman, possessed of the unmanifest 

power in the form of Maya, is referred to by the 

word 'upward' because of Its subtleness in point of 

time by virtue of Its being the Cause, and also 

because of Its eternality and vastness; and That is 

the root (mulam) of this world. The Tree of the 

World which is such, is urdhva-mulam. This 

accords with the Upanisadic text, 'This has its roots 

above and branches below' (Ka. 2.6.1). In the 

Purana also we have: It sprouts from the Root in 

the form of the Unmanifest; it grows through the 

sturdiness of that very One. And it has abundance 

of intelligence as its trunk, and the appertures of 

the organs as the hollows. The great elements are 

its boughs [A.G. takes the word visakha (boughs) 

612

in the sense of stambha, perhaps meaning the 

aerial roots.-Tr.]; so also, it has the objects of 

perception as its leaves. It has virtue and vice as its 

beautiful flowers, and happiness and sorrow are 

the fruits it bears. This eternal Tree presided over 

by Brahman is a means of livelihood to all 

creatures. And this verily is the resort of Brahman 

[Or, etat brahma-vanam means: This Tree has 

Brahman as its object of adoration, its support. For, 

the world has nothing but Brahman as its support.] 

in it Brahman dwells for ever. Having felled and 

split this Tree with the great sword of Knowledge, 

and then attaining the bliss of the Self, one does not 

return from that (bliss).' (Cf. Mbh. As. 47.12-15.) 

That Tree which has its roots upwards and is 

constituted by the enchantment of mundane 

existence, and adhah-sakham, which has the 

branches downwards-mahat, [See under 7.4.-Tr.] 

egoism, subtle elements, etc. are its branches 

(sakhah), as it were, extending downwards 

(adhah); so, it has its branches downwards-; that 

Tree with its branches downwards, which does not 

(a) last (stha) even for the morrow (svah), is 

asvatthah (lit. Peepul tree). Ahuh, they say; that the 

asvatthah, Peepul Tree, undergoing destruction 

every moment; is avyayam, imperishable, and 

constituted by the enchantments of mundane 

613

existence. Having been in existence from time 

without beginning, that Tree of the World is 

imperishable. It is, indeed, will known as the 

sustainer of the beginningless and ceaseless series 

of bodies etc. They call that the imperishable. Of 

that very Tree of the World here is another 

qualification: Yasya, that Tree of the World of 

which; chandamsi-chandas being derived in the 

sense of covering (protecting)-, the Vedas in the 

form of Rk, Yajus and Sama; are the parnani, 

leaves, as it were. As leaves serve as protectors of a 

tree, so the Vedas serve as the protectors of the 

world; for they reveal what are virtue and vice as 

also their causes and results. Yah, he who; veda, 

knows; tam, that-the Tree of the World along with 

its root, as has been explained; sah, he; is a vedavit, 

knower of the Vedas, i.e. versed in the meaning of 

the Vedas. Since, apart from this Tree of the World 

along with its root, not even an iota of any other 

thing remains to be known, therefore he who 

knows the purport of the Vedas is omniscient. In 

this way the Lord euligizes the knowledge of the 

Tree together with its root. An imagery of the other 

parts of that very Tree of the World is being 

presented: 

614

15.2 The branches of that (Tree), extending downwards 

and upwards, are strengthened by the 

qualities and have sense-objects as their shoots. 

And the roots, which are followed by actions, 

spread down-wards in the human world 

[According to A.G. and M.S. manusya-loke means 

a body distinguished by Brahminhood etc.]. 



15.2 Sakhah, the branches, as it were; tasya, of that 

Tree; prasrtah, extending; adhah, downwards, 

from the human beings to the immobile (trees etc.); 

ca, and; urdhvam, upwards, upto Brahmabeginning 

from the Creator of the Cusmos to 

Dharma (Death) [According to A.G. 'human 

beings' stands for the world of human beings, and 

'Brahma ' for the 'world of Brahma' (Satva-loka). So 

Dharma may mean the 'world of Death' (pitrloka).-Tr.], 

which, 'in accordance with their work 

and in conformity with their knowledge' (Ka. 

2.2.7), are the results of knowledge and actions; are 

guna-pravrddhah, strengthened, made stout, by 

the qualities sattva, rajas and tamas, which are 

their materials; and visaya-pravalah, have the 

sense-objects as their shoots. The sense-objects 

615

(sound etc.) sprout, as it were, like new leaves from 

the branches (bodies etc.) which are the results of 

actions. Thereby the branches are said to have 

sense-objects as their shoots. The supreme Root, 

the material cause of the Tree of the World, has 

been stated earlier. And now, the latent 

impressions of attraction, repulsion, etc. born of the 

results of action are the subsidiary roots, as it were, 

which grow later on and become the cause of 

involvement in righteousness and and 

unrighteousness. And those mulani, roots; karmaanubandhini, 

which are followed by actions; anusantatani, 

spread, enter; adhah, downwards, as 

compared with the world of gods; manusya-loke, 

into the world of human beings particularly-for it 

is well known that (only) here men have 

competence for rites and duties. They (these roots) 

are said to be karma-anubandhini since actions 

(karma) that are characterized as righteous and 

unrighteous follow as their product (anubandha), 

(i.e.) succeed the rise of those (attraction, repulsion, 

etc.). 

15.3 Its form is not perceived here in that way; nor 

its end, nor beginning, nor continuance, After 

felling this Peepul whose roots are well developed, 

with the strong sword of detachment-; 

616



15.3 But, asya, its-of this Tree of the World which 

has been described; rupam, form, as it has been 

presented; na, is not at all; upalabhyate, perceived; 

iha, here; tatha, in that way. For, being like a 

dream, water in a mirage, jugglery, an imaginary 

city seen in the sky, it is by nature destroyed no 

sooner than it is seen. Therefore, na, there exists 

neither; its antah, end, limit, termination; so also, 

neither; its beginning. It is not comprehended by 

anyone that it comes into existence beginning from 

any definite point. Its sampratistha, continuance, 

the middle state, too, is not perceived by anyone. 

Chittva, after felling, uprooting, together with its 

seeds; enam, this, above described; asvattham, 

Peepul, the Tree of the World; suvirudha-mulam, 

whose roots (mula) are well (su) developed 

(virudham); drdhena, with the strong-hardened by 

a resolute mind directed towards the supreme Self, 

and sharpened on the stone of repeated practice of 

discrimination; asanga-sastrena, sword of 

detachment-detachment means turn ing away from 

the desire for progeny, wealth and the worlds; with 

that sword of detachment-. 

617

15.4 Thereafter, that State has to be sought for, 

going where they do not return again: I take refuge 

in that Primeval Person Himself, from whom has 

ensued the eternal Manifestation. 



15.4 Tatah, thereafter; tat, that; padam, State of 

Visnu; parimargitavyam, has to be sought for, i.e. 

realized; gatah, going, entering; yasmin, where, 

into which State; they na, do not; nivartanti, return; 

bhuyah, again, for worldly life. As to how It is to 

be sought for, the Lord says: Prapadye, I take 

refuge; tam, in that; adyam, Primeval-existing from 

the beginning; purusam, Person, who has been 

mentioned by the word State; eva, Himself. The 

search has to be carried on thus, i.e., by taking 

refuge in Him. Who is that Person? That is being 

stated: Yatah, from whom, from which Person; 

prasrta, has ensued, like jugglery from a magician; 

purani, the eternal; pravrttih, Manifestation, the 

magic Tree of the World. What kind of persons 

reach that State? This is being answered: 

618

15.5 The wise ones who are free from pride and 

non-discrimination, who have conquered the evil 

of association, [Hatred and love arising from 

association with foes and friends.] who are ever 

devoted to spirituality, completely free from 

desires, free from the dualities called happiness 

and sorrow, reach that undecaying State. 



15.5 Amudhah, the wise ones, who are devoid of 

delusion; who are nirmana-mohah, free from (nir) 

pride (mana) and non-discrimination (moha); jitasanga-dosah, 

who have conquered (jita) the evil 

(dosa) of association (sanga)-association itself 

being the evil; those who have conquered that; 

adhyatma-nityah, who are ever devoted to 

spirituality, ever engaged in reflecting on the 

nature of the supreme Self; engrossed in that; 

[Engrossed in hearing, reflecting and meditating 

on the Self.] vinivrtta-kamah, who are completely 

(vi) free from (nivrtta) desires (kamah), whose 

desires have completely gone away without trace 

(ni), the men of self-control, the monks; vimuktah, 

who are free from, have got rid of; dvandvaih, the 

dualities-likes, dislikes, etc.; sukha-duhkha- 

619

sanjnaih, called happiness and sorrow; gacchanti, 

reach; tat, that; avyayam, undecaying; padam, 

State, as has been described above. The very State 

is being elaborated again: 

15.6 Neither the sun nor the moon nor fire 

illumines That. That is My supreme Abode, 

reaching which they do not return. 



15.6 Na suryah, niether the sun-though possessed 

of the power of illumining everything; so also, na 

sasankah, nor the moon; na pavakah, nor even fire; 

bhasayate, illumines; tat, That [-this (word) refers 

to the remote word dhama (Abode) at the end of 

the verse-], that Abode which is of the nature of 

light. That abode, the State of Visnu, gatva, 

reaching, attaining; yat, which; they na, do not; 

nivartante, return, and which the sun etc. do not 

illumine; tat, that; is mama, My, Visnu's; paramam, 

supreme; dhama, Abode, State. Objection: It has 

been said, 'reaching which they do not return'. Is it 

not well known that all goings end, verily, in 

returning, and unions are followed by separations? 

How is it said that there is no return for those who 

620

come to that Abode? Reply: As to that, listen to the 

reason: 

15.7 It is verily a part of Mine which, becoming the 

eternal individual soul in the region of living 

beings, draws (to itself) the organs which have the 

mind as their sixth, and which abide in Nature. 



15.7 It is eva, verily amsah, a part, portion, limb, 

fragment-these are all synonymous; mama, of 

mine, of the supreme Self; [Here Ast. adds 

'narayanasya, of Narayana':-Tr.] which, jiva-bhutah 

sanatanah, becoming the eternal individual soul, 

will known as the enjoyer and agent; jiva-loke, in 

the region of living beings, (i.e.) in the world-. As 

the sun (reflected) in water is a part of the (actual) 

sun, and goes to the sun itself and does not return 

when the water, the cause of the reflection, is 

removed, so also even this part becomes similarly 

united with that very Self; or, as space enclosed in 

a pot etc., delimited by such adjuncts as the pot 

etc., being a part of Space does not return after 

being united with Space when the cause (of 

limitation), viz pot etc., is destroyed. This being so, 

621

it has been rightly stated, 'by reaching which they 

do not return.' Objection: How can the partless 

supreme Self have any limb, fragment or part? If it 

has limbs, then there arises the contingency of Its 

becoming destroyed through the dismemberment 

of the limbs! Reply: This fault does not arise, since 

Its fragment, which is delimited by an adjunct 

arising out of ignorance, is imagined to be a part, 

as it were. And this idea has been fully explained 

in the chapter (13) dealing with the 'field'. How 

that individual soul, imagined as a part of Mine, 

enters into the world and leaves the body are being 

stated: Karsati, it draws to itself; indriyani, the 

(sense-) organs-ear etc.; manah-sasthani, which 

have the mind as their sixth; and prakrti-sthani, 

which abide in Nature, which are located in their 

respective spheres such as the orifice of the ear etc. 

When (does it draw the organs)? 

15.8 When the master leaves it and even when he 

assumes a body, he departs taking these, as wind 

(carries away) odours from their receptacles. 



622

15.8 Yat, when; isvarah, the master of the aggregate 

of the body etc., the individual soul; utkramati, 

leaves the body, then he draws. Thus, the second 

quarter of the verse is treated first for the sake of 

consistency. [When the soul leaves the body, then 

it draws the organs (see previous verses) from that 

body. In this way, the second quarter of the present 

verse is treated first, because going to another body 

follows the leaving of the earlier one.-M.S.] Ca api, 

and even; yat, when; it avapnoti, assumes a body 

other than the earlier one; then, grahitva, taking; 

etani, these, the organs with the mind as their sixth; 

samyati, he leaves, goes away totally [Samyak, 

totally-without returning in any way to the earlier 

body.-M.S.] Like what? In reply the Lord says: iva, 

as; vayuh, the wind (carries away); gandhan, 

odours; asayat, from their receptacles-flowers etc. 

Which, again, are those (organs)? 

15.9 This one enjoys the objects by presiding over 

the ear, eyes, skin and tongue as also the nose and 

the mind. 



623

15.9 Seated in the body, it upasevate, enjoys; 

visayan, the objects-sound etc.; adhisthaya, by 

presiding over; srotram, the ear; caksuh, eyes; 

sparsanam, skin, the organ of touch; rasanam, 

tongue; eva ca, as also; the ghranam, nose; and 

manah, the mind, the sixth-(presiding over) each 

one of them along with its (corresponding) organ. 

15.10 Persons who are diversely deluded do not 

see it even when it is leaving or residing (in this 

body), or experiencing, or in association with the 

qualities. Those with the eye of knowledge see. 



15.10 Thus, the embodied soul, utkarmantam, 

when it is leaving the body-the body that was 

assumed earlier; or sthitam, while residing in the 

(present) body; or bhunjanam, experiencing sound 

etc.; or guna-anvitam, in association with, i.e. 

identified with, the qualities called happiness, 

sorrow and delusion-even when, under such 

conditions, this one comes very much within the 

range of cognition; vimudhah, the persons who are 

diversely deluded as a result of their hearts being 

forcibly attracted by the enjoyments of seen and 

624

unseen objects; na, do not; anu-pasyanti, see. And 

the Lord regrets this saying, 'Alas! How sorrowful 

this is!' Those others, again, jnana-caksusah, who 

have the eye of knowledge, [Jnana-caksuh means 

the scriptures supported by reasoning, which are 

the means of knowledge.] who have the insight of 

under-standing which has arisen from the valid 

means of knowledge, i.e., those having a clear 

vision; pasyanti, see this one. 

15.11 And the yogis who are diligent see this one as 

existing in themselves. The non-discriminating 

ones who lack self-control do not see this onethough 

(they be) diligent. 



15.11 And some, however, yoginah, the yogis of 

concentrated minds; yatantah, who are diligent; 

pasyanti, see; evam, this one, the Self under 

discussion; as avasthitam, existing; atmani, in 

themselves, in their own intelligence. They realize, 

'I am This.' Acetasah, the non-discriminating ones; 

akrta-atmanah, who lack self-control, who have not 

purified themselves through austerity and control 

of the organs, who have not desisted from bad 

625

conduct, who are not tranquil and are proud by 

nature; na, do not; pasyanti, see; enam, this one; 

api, though; (they be) yatantah, diligent-even 

though they be striving with the help of the valid 

means of knowledge such as the scriptures. With a 

view to speaking of the all-pervasiveness of the 

State and the fact of Its being the substratum of all 

empirical dealings, the Lord speaks in brief 

through the following four verses of the divine 

manifestations of that State which the light of fire, 

sun, etc. do not illumine though they are the 

illuminators of everything; and reaching which the 

aspirants of Liberation do not return again towards 

mundane existence; and of which State the 

individual souls, owing to their conformity with 

the diversity of limiting adjuncts, are parts, just as 

spaces enclosed in pot etc. are 'parts' of Space: 

15.12 That light in the sun which illumines the 

whole world, that which is in the moon, and that 

which is in fire,-know that light to be Mine. 



15.12 Yat, that which is; aditya-gatam, in the sun, 

which abides in the sun;-what is that-the tejah, 

626

light, brilliance, radiance; which bhasayate, 

illumines, reveals; akhilam, the whole, entire; jagat, 

world; yat, that ulluminating light which is; 

candramasi, in the moon; ca, and yat, which is; 

agnau, in fire, the carrier of oblations; viddhi, 

know; tat, that; tejah, light; to be mamakam, Mine. 

That light belong to Me who am Visnu. Or: The 

light that is Consciousness, which is in the sun, 

which is in the moon, and which is in fire, know 

that light to be Mine. That light belongs to Me who 

am Visnu. Objection; Is it not that the light that is 

Consciousness exists equally in the moving and the 

non-moving? Such being the case, why is this 

particular mention, 'That light in the sun 

which...,'etc? Reply: This defect does not arise, 

because, owing to the abundance of the sattva 

quality, there can be an abundane [Ast. reads 

avistaratva (amplitude) in place of adhikya.-Tr.] (of 

Consciousness). Since in the sun etc. the sattva is 

very much in evidence, is greatly brilliant, 

therefore there is an abundance of the light (of 

Consciousness) in them alone. And so it (sun etc.) 

is specially mentioned. But it is not that it 

(Consciousness) is abundant only there. Indeed, as 

in the world, a face, though in the same position, is 

not reflected in wood, a wall, etc., but in a mirror 

etc. it is reflected according to the degree in which 

627

they are more and more transparent, so is it here. 

Further, 

15.13 And entering the earth I sustain the beings 

through (My) power; and nourish all the plants by 

becoming Soma [According to S. and most other 

translators, Soma means the moon.-Tr.] which is of 

the nature of sap. 



15.13 Ca, and; avisya, entering; gam, the earth; 

aham, I; dharayami, sustain; bhutani, the beings, 

the world; ojasa, through (My) power, the power 

that belongs to God and is free from passing and 

attachment, (and) which has penetrated the earth 

to support it, and owing to which the heavy earth 

does not fall and does not crumble. There is a 

similar mantra: 'By which the heaven is made 

mighty, and the earth firm' (Tai. Sam. 4.1.8.5), and 

also, 'He supported the earth' (op.cit., 4.1.8.3), etc. 

Hence, it has rightly been said, 'Entering the earth I 

sustain the moving and non-moving beings.' 

Moreover, pusnami, I nourish, I make healthy and 

full of the sweet flavour of juices; sarvah, all; 

osadhih, the plants-paddy, barley, etc.; bhutva, by 

628

ecoming; somah, Soma; rasatmakah, which is of 

the nature of sap. Soma consists of all the juices; it 

is the source of all juices. Indeed, it nourishes all 

plants by infusing its own juice into everything. 

Besides, 

15.14 Taking the form of Vaisvanara and residing 

in the bodies of creatures, I, in association with 

Prana and Apana, digest the four kinds of food. 



15.14 Bhutva, taking the form of; vaisvanarah, 

Vaisvanara, the fire in the stomach, mentioned in 

such Upanisadic texts as, 'This fire that is within 

man and digests the food (that is eaten) is 

Vaisvanara' (Br. 5.9.1); becoming that Vaisvanara, 

and asritah, residing in, entering; deham, the 

bodies; praninam, of creatures, of living beings; 

aham, I Myself; prana-apana-samayuktah, in 

association [i.e. kindled, inflamed, by Prana and 

Apana.] with Prana and Apana; [Prana-that vital 

force which goes upward and has its seat really in 

the heart (cf. Tai. Br. 3.10.8.5), but it said to be 

located at the tip of the nose since its presence is 

directly felt there. Apana-that vital force which 

629

goes downward, below the navel, and has its seat 

in the organs of excertion.-Tr.] pacami, digest; the 

caturvidham, four kinds of; annam, food-those that 

are eaten by masticating, swallowing, sucking and 

licking. The eater is the fire called Vaisvanara, and 

the eaten is the food Soma. One who looks upon all 

that there is as being these two, fire and Soma, is 

not affected by the impurity of food. Further, 

15.15 And I am seated in the hearts of all. From Me 

are memory, knowledge and their loss. I alone am 

the object to be known through all the Vedas; I am 

also the originator of the Vedanta, and I Myself am 

the knower of the Vedas. 



15.15 And aham, I, as the Self; san-nivistah, am 

seated; hrdi, in the hearts, in the intellects; 

sarvasya, of all creatures. Therefore, with regard to 

all the creatures, mattah, from Me, from the Self; 

are Smrtih, memory; jnanam, knowledge; and their 

apohanam, loss. The knowledge and memory of 

these creatures who perform good deeds come 

from Me in accordance with the good deeds; 

similarly, the loss, deterioration, of memory and 

630

knowledge of those who perform evil deeds comes 

from Me in accordance with the evil deeds. Aham 

eva, I alone, the supreme Self; am the vedyah, 

object to be known; sarvaih, through all; vedaih, 

the Vedas. I am also the vedanta-krt, the originator 

of the Vedanta, i.e., the source of the traditional 

school of the teachings of Vedanta; and aham eva, I 

Myself; am the veda-vit, knower of the Vedas, the 

knower of the teachings of the Vedas. In the verses 

beginning with, 'That light in the sun which...' (12), 

etc. have been stated briefly the majesty of God, the 

Lord called Naravana, which arise from special 

limiting adjuncts. Now then, the succeeding verses 

are begun with a view to determining the real 

nature of that very Lord as the Unconditioned and 

Absolute, by distinguishing Him from the limiting 

adjuncts, (viz) the mutable and the immutable. In 

that connection, after dividing into three parts [The 

two limiting adjuncts-the mutable and the 

immutable-, and the supreme Self.] all the 

teachings of the preceding and the immediately 

succeeding chapters, the Lord says: 

15.16 There are these two persons in the world-the 

mutable and the immutable. The mutable consists 

of all things; the one existing as Maya is called the 

immutable. 

631



15.16 There are imau, these; dvau, two-grouped 

separately; purusau, persons, so called [Persons-so 

called only figuratively, since they are the limiting 

adjuncts of the supreme Person.]; loke in the world; 

the ksarah, mutable-one group consists of the 

perishable; the other person is the aksarah, 

immutable, opposite of the former, the power of 

God called Maya, which is the seed of the origin of 

the person called the mutable. That which is the 

receptacle of the impressions of desires, actions, 

etc. of countless transmigrating creatures is called 

the immutable person. Who are those persons? The 

Lord Himself gives the answer: Ksarah, the 

mutable; consists of sarvani, all; bhutani, things, 

i.e. the totality of all mutable things. Kutasthah is 

the one existing as Maya: Kuta means a heap; 

kutasthah, is that which exists like a heap. Or, kuta 

is maya, deception, falsehood, crookedness, which 

are synonymous; that which exists in the diverse 

forms of maya etc. is the kutasthah. It is ucyate, 

called; the aksarah, immutable, because, owing to 

the countless seeds of worldly existence, it does not 

perish. 

632

15.17 But different is th supreme Person who is 

spoken of as the transcendental Self, who, 

permeating the three worlds, upholds (them), and 

is the imperisahble God. 



15.17 Tu, but; anyah, different, entirely contrary in 

characteristics from these; is the uttamah, supreme, 

most excellent; purusah, Person, who is different in 

characteristics from these-the mutable and the 

immutable-, untouched by the mutable and the 

immutable limiting adjuncts, and is by nature 

eternal, pure, conscious and free; udahrtah, spoken 

of in the Upanisads; iti, as; the paramatma, 

supreme Self; He is paramah, supreme, as 

compared with the selves like body etc. created by 

ignorance, and is the atma, Self, the inmost 

Consciousness of all beings. Hence He is the 

supreme Self. He Himself is being specially 

described: yah, who, by dint of His own active 

power inhering in the energy that is Maya; 

[Caitanya, consciousness, itself is the bala (energy); 

the sakti (active power) therein is Maya. Through 

that He upholds.] avisya, permeating; loka-trayam, 

633

the three worlds-called Bhuh (Earth), Bhuvah, 

(Intermediate Space) and Svah (Heaven); bibharti, 

upholds (them) by merely being present in His 

own nature. (And He) is the avyayah, 

imperishable; isvarah, God, the Omniscient One 

called Narayana, who is the Lord by nature. This 

name-the supreme Person-of God as described is 

well known. Showing that the name is apt by 

virtue of its etymological significance, the Lord 

reveals Himself saying, 'I am the unsurpassable 

God': 

15.18 Since I am transcendental to the mutable and 

above even the immutable, hence I am well known 

in the world and in the Vedas as the supreme 

Person. 



15.18 Yasmat, since; aham, I; am atitah, 

transcendental; ksaram, to the mutable-I am 

beyond the Tree of Maya, called the Peepul Tree, 

which this worldly existence is; and uttamah, 

above, most excellent or the highest; as compared 

with api, even; the akasarat, immutable, which is 

the seed of the Tree of worldly existence; atah, 

634

hence, by virtue of being the most excellent as 

compared with the mutable and the immutable; 

aham, I; am prathitah, well known; loke, in the 

world; and vede, in the Vedas; as purusottamah, 

the supreme Person. Devoted persons know Me 

thus, and poets also use this name 'Purusottama' in 

their poetry etc.; they extol Me with this name. 

Thereafter, now is stated this result attained by one 

who knows the Self as described: 

15.19 O scion of the Bharata dynasty, he who, 

being free from delusion, knows Me the supreme 

Person thus, he is all-knowing and adores Me with 

his whole being. 



15.19 Bharata, O scion of the Bharata dynasty; yah, 

he who; asammudhah, being free from delusion; 

janati, knows; mam, Me, God, having the aforesaid 

qualifications; purusottamam, the supreme Person; 

evam, thus, in the way described, as 'I am this 

One'; sah, he; is sarva-vit, all-knowing- he knows 

everything through self-identification with all-, i.e. 

(he becomes) omniscient; and bhajati, adores; mam, 

Me, existing in all things; sarva-bhavena, with his 

whole being, i.e. with his mind fixed on Me as the 

635

Self of all. Now then, having stated in this chapter 

the knowledge of the real nature of the Lord, 

which has Liberation as its fruit, it is being 

euligized: 

15.20 O sinless one, this most secret scripture has 

thus been uttered by Me. Understanding this, one 

becomes wise and has his duties fulfilled, O scion 

of the Bharata dynasty. 



15.20 This guhyatamam, most secret, i.e. most 

mystical;- what is that?-sastram, scripture-. 

Although the Gita as a whole is spoken of as the 

scripture, still this chapter itself is here referred to 

as such, and this for eulogy as is evident from the 

context. For, not only has the entire meaning of the 

scripture Gita been stated here in brief, but the 

whole purport of the Vedas also has been 

comprehended here. And it has been said, 'He who 

realizes it is a knower of the Vedas' (1), 'I alone am 

the object to be known through all the Vedas' (15). 

(Thus, this most secret scripture) iti uktam, has 

thus been uttered; maya, by Me; anagha, O sinless 

one. O scion of the Bharata dynasty, buddhva, 

636

under-standing; etat, this, the scripture which has 

the purport as has been revealed; syat, one 

becomes; buddhiman, wise; and krta-krtyah, has 

his duties fulfilled; but not otherwise. The meaning 

is that what-ever a Brahmana has to do as a 

consequence of his special birth (as a Brahmana), 

all that becomes accomplished when the reality of 

the Lord is known. The idea is that nobody's duties 

become fulfilled in any other way. And it has been 

said, 'O son of Prtha, all actions in their totality 

culminate in Knowledge' (4.33). There is also a 

saying from Manu: 'This, verily, is the fulfilment of 

a Brahmana in particular. For, by getting this, a 

twice-born has his duties fulfilled; not otherwise' 

(Ma. Sm. 12.93). Since you have heard from Me this 

truth about the supreme Reality, therefore, O scion 

of the Bharata dynasty, you have achieved your 

Goal! 

637

Chapter 16 

16.1 The Blessed Lord said -- Fearlessness, purity of 

mind, persistence in knowledge and yoga, charity 

and control of the external organs, sacrifice, 

(scriptural) study, austerity and recititude; 



16.1 Abhayam, fearlessness; sattva-samsuddhih, 

purtiy of the mind (sattva), mentally avoiding 

fraud, trickery, falsehood, etc. in dealings, i.e., 

honest behaviour; jnana-yoga-vyavasthitih, 

persistence in knowledge and yoga-jnana means 

knowledge of such subjects as the Self, learnt from 

scriptures and teachers; yoga means making those 

things that have been learnt matters of one's own 

personal experience through concentration by 

means of withdrawl of the organs etc.; persistence, 

steadfastness, in those two, knowledge and yoga;this 

[This-refers to all the three from 'fearlessness' 

to 'persistence in knowledge and yoga'.] is the 

principal divine characteristic which is sattvika 

(born of the sattva quality). That nature which may 

occur in persons competent in their respective 

spheres, [Persons treading the path of Jnana-yoga 

638

or Karma-yoga have sattvika qualities. Some of the 

qualities mentioned in the first three verses occur 

only in the former, whereas the others are found in 

both or only in the latter.-Tr.]-that is said to be their 

sattvika attribute. Danam, charity, distribution of 

food etc. according to one's ability; and damah, 

control of the external organs-the control of the 

internal organ, santih, will be referred to later; 

yajnah, sacrifices-Agnihotra etc. sanctioned by the 

Vedas, and sacrifices in honour of gods and others 

[Others: Those in honour of the manes, humans 

and other beings. Brahma-yajna, the fifth sacrifice, 

is referred to separately by svadhyaya.] sanctioned 

by the Smrtis: svadhyayah, study of the Rg-veda 

etc. for unseen results; tapah, austerity, those 

concerning the body, etc., which will be stated 

(17.14-16); arjavam, rectitude, straigthforwardness 

at all times-. Further, 

16.2 Non-injury, truthfulness, absence of anger, 

renunciation, control of the internal organ, absence 

of vilification, kindness to creatures, noncovetousness, 

gentleness, modesty, freedom from 

restlessness; 



639

16.2 Ahimsa, non-injury, abstaining from giving 

pain to creatures; satyam, truthfulness, speaking of 

things as they are, without unpleasantness and 

prevarication; akrodhah, absence of anger, control 

of anger that might result when offened or assulatd 

by others; tyagah, renunciation, monasticism-for, 

charity has been mentioned earlier; santih, control 

of the internal organ; apaisunam, absence of 

vilification-paisunam means backbiting; its absence 

is apaisunam; daya, kindness; bhutesu, to creatures 

in distress; aloluptvam, non-conveteousness, 

absence of excitement of the organs in the presence 

of objects; mardavam, gentleness, absence of hardheartedness; 

hrih, modesty;; acapalam, freedom 

from restlessness, absence of unnecessary use of 

organs such as speech, hands and feet-. Besides, 

16.3 Vigour, forgiveness, fortitude, purity, freedom 

from malice, absence of haughtiness-these, O scion 

of the Bharata dynasty, are (the qualties) of one 

born destined to have the divine nature. 



640

16.3 Tajah, vigour, not the brightness of the skin; 

ksama, forgiveness, absence of internal 

perturbation when offened or assulated-absence of 

anger has been explained by us as the calming 

down of a perturbed mind; thus, forgiveness and 

absence of anger are distinguished; dhrtih, 

fortitude, a particular function of the mind which 

removes the tedium of the body and organs when 

they become exhausted, and being rejuvenated by 

which the body and organs do not feel any fatigue; 

saucam, purity-is of two kinds: external, with the 

help of earth and water; and internal, the 

cleanliness of mind and intellect, the absence of 

such impurities as trickery, attachment, etc.; purity 

of these two kinds; adrohah, freedom from malice, 

absence of the desire to injure others, absence of 

hatred; na-atimanita, absence of haughtiness-too 

much self-esteem (mana) is atimanah; one having 

that is atimani; its abstract form is atimanita; 

absence of that, na-atimanita, i.e., absence of the 

feeling of one's being too honourable. These 

(qualities) beginning with fearlessness and ending 

with this, O scion of the Bharata dynasty, bhavanti, 

are; (the qualities) abhijatasya, of one destined to 

have;-what kind of nature?-the daivim, divine; 

sampadam, nature-of one destined to have divine 

641

attributes, of one who is worthy of the excellence of 

the gods, i.e., of one who would be illustrations in 

future. Thereafter, the demoniacal nature is now 

being stated: 

16.4 O son of Prtha, (the attributes) of one destined 

to have the demoniacal nature are religious 

ostentation, pride and haughtiness, [Another 

reading is abhimanah, self-conceit.-Tr.], anger as 

also rudeness and ignorance. 



16.4 O son of Prtha, dambhah, religious 

ostentation; darpah, pride arising from wealth, 

relatives, etc.; atimanah, haughtiness, as explained 

earlier; and krodhah, anger; eva ca, as also; 

parusyam, redeness, using unkind words, e.g. to 

speak of a blind person as having eyes, an ugly 

person as handsome, a lowly born man as born of 

aristocracy, and so on; and ajnanam, ignorance, 

non-discriminating knowledge, false conception 

regarding what ought to be and ought not to be 

done; are (the attributes) abhijatasya, of one 

destined to have;-destined for what? in answer the 

642

Lord says-asurim, demoniacal; sampadam, nature. 

The consequences of these natures are being stated: 

16.5 The divine nature is the Liberation, the 

demoniacal is considered to be for inevitable 

bondage. Do not grieve, O son of Pandu! You are 

destined to have the divine nature. 



16.5 That which is daivi, divine; sampad, nature; is 

vimoksaya, for Liberation from the bondage of the 

world. The asuri, demoniacal nature; mata, is 

considered to be; nibandhaya, for inevitable 

bondage. So also is the fiendish nature. Now, when 

such a statement was made, the Lord, noticing 

Arjuna having this kind of inner cogitation-'Am I 

endowed with the demoniacal nature, or am I 

endowed with the divine nature?'-, says: ma, do 

not; sacah, grieve, O son of Pandu! Asi, you are; 

abhijatah, destined to have, born with the good 

fortune of having; daivim, the divine; sampadam, 

nature; i.e., you are destined for an illustrious 

future. 

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16.6 In this world there are are two (kinds of) 

creation of beings: the divine and the demoniacal. 

The divine has been spoken of elaborately. Hear 

about the demoniacal from Me, O son of Prtha. 



16.6 Dvau, two, in number; are the (kinds of) 

bhuta-sargau, creation of beings, of men. Sarga is 

derived from srj in the sense of that which is 

created. The persons themselves, who are created 

with the natures of gods and demons, are being 

spoken of as 'two creations of beings', which 

accords with the Upanisadic text, 'There were two 

classes of Prajapati's sons, the gods and the 

demons' (Br. 1.3.1). For, asmin, in this; loke, world, 

all (persons) can rationally be divided into two 

classes. Which are those two creations of beings? 

The answer is, the two are the daiva, divine; eva ca, 

and; the asura, the demoniacal which are being 

discussed. The Lord speaks of the need of restating 

the two that have been already referred to: Daivah, 

the divine creation of beings; proktah, has been 

spoken of; vistarasah, elaborately-in, 'Fearlessness, 

purity of mind,' etc. (1-3). But the demoniacal has 

not been spoken of in extenso. Hence, O son of 

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Prtha, srnu, hear of, understand; the asuram, 

demoniacal; me, from Me, from My speech which 

is being uttered in detail, so that this may be 

avoided. Upto the end of the chapter the 

demoniacal nature is being presented as the 

qualities of creatures; for, when this is directly 

perceived, it becomes possible to eschew it: 

16.7 Neither do the demoniacal persons understand 

what is to be done and what is not to be 

done; nor does purity, or even good conduct or 

truthfulness exist in them. 



16.7 Na, niether; do the asurah, demoniacal; janah, 

persons; viduh, understand; pravritim, what is to 

be done with regard to that which is a means to the 

human ends; and nivirttim, what is not to be done, 

the opposite of that (former) and from which 

source of evil one should desist. Nor only do they 

not know what is to be done and what is not to be 

done, na, nor; does saucam, purity; na api, or even; 

acarah, good conduct; or satyam, truthfulness; 

vidyate, exist; tesu, in them. The demons are verily 

645

ereft of purity and good conduct; they are 

deceitful and given to speaking lies. Further, 

16.8 They say that the world is unreal, it has no 

basis, it is without a God. It is born of mutual 

union brought about by passion! What other (cause 

can there be)? 



16.8 Te, they, the domoniacal persons; ahuh, say; 

that the jagat, world; is asatyam, unreal-as we 

ourselves are prone to falsehood, so is this whole 

world unreal; apratistham, it has no basis, it does 

not have righteousness and unrighteousness as its 

basis; it is anisvaram, without a God-nor is there a 

God who rules this (world) according to 

rigtheousness and unrighteousness (of beings). 

Hence they say that the world is godless. 

Moreover, it is aparaspara-sambhutam, born of 

mutual union. The whole world is born of the 

union of the male and female impelled by passion. 

(That union is) kama-haitukam, brought about by 

passion. Kama-haitukam and kama-hetukam are 

the same. Kim anyat, what other (cause can there 

be)? There exists to other unseen cause such as 

646

ighteousness, unrigtheousness, etc. Certainly, the 

passion of living beings is the cause of the world. 

This is the view of the materialists. 

16.9 Holding on to this view, (these people) who 

are of depraved character, of poor intellect, given 

to fearful actions and harmful, wax strong for the 

ruin of the world. 



16.9 Avastabhya, holding on to; etam, this; drstim, 

view; (these people) who are nasta-atmanah, of 

depraved character, who have deviated from the 

disciplines leading to the other world; alpabudhayah, 

of poor intellect, whose intellect is 

indeed limited, engrossed with material things; 

ugra-kamanah, given to fearful actions-who are 

cruel by nature; and ahitah, harmful; i.e. inimical to 

the world; prabhavanti, wax strong; ksayaya, for 

the ruin; jagatah, of the world. This is the 

construction. 

16.10 Giving themselves up to insatiable passion, 

filled with vanity, pride and arrogance, adopting 

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ad abjectives due to delusion, and having impure 

resolves, they engage in actions. 



16.10 And asirtya, giving themselves upto; 

duspuram, insatiable; kamam, passion-a kind of 

desire; dambha-mana-mada-anvitah, filled with 

vanity, pride and arrogance; grhitva, adopting; 

asad-grahan, bad objectives, evil intentions; mohat, 

due to delusion, owing to non-discrimination; and 

asuci-vratah, having impure resolves; they 

pravartante, engage in actions in the world. 

Further, 

16.11 Beset with innumerable cares which end 

(only) with death, holding that the enjoyment of 

desirable objects is the highest goal, feeling sure 

that this is all. 



16.11 Upasritah, beset with; aparimeyam, 

innumerable; cintam, cares-worries that defy 

estimation of their limits!, i.e., constantly burdened 

648

with cares; pralayantam, which end (only) with 

death; kama-upabhoga-paramah, holding that the 

enjoyment of desirable objects is the highest goalkama 

is derived in the sense of 'that which is 

desired for', viz sound etc.; considered their 

enjoyment to be the highest; having their minds 

convinced thus that this alone, viz the enjoyment of 

desirable objects, is the highest human goal; 

niscitah, feeling sure; iti, that; etavat, this is all- 

16.12 Bound by hundreds of shackles in the form of 

hope, giving themselves wholly to passion and 

anger, they endeavour to amass wealth through 

foul means for the enjoyment of desirable objects. 



16.12 Baddhah, bound, being impelled, being lured 

from all sides; asa-pasa-sataih, by hundreds of 

shackles in the from of hope-the hopes themselves 

are the shackles; by hundreds of these; kamakrodha-parayanah, 

giving themselves wholly to 

passion and anger, having passion and anger as 

their highest resort; ihante, they endeavour; arthasancayan, 

to amass wealth; anyayena, through foul 

means, i.e. by stealing others' wealth, etc.; kama- 

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hoga-artham, for the enjoyment of desirable 

objects-in order to enjoy desirable objects, not for 

righteous acts. Their intentions, too, are of this 

kind: 

16.13 'This has been gained by me today; I shall 

acquire this desired object. This is in hand; again, 

this wealth also will come to me.' 



16.13 Idam, this thing; labham, has been gained; 

maya, by me; adya, today; prapsye, I shall acquire; 

idam, this other; manoratham, desired object 

which is delectable to the mind. And idam, this; 

asti, is in hand; punah, again; idam, this; dhanam, 

wealth; api, also; bhavisyati, will come; me, to me, 

in the next year. Thereby I shall become rich and 

famous. 

16.14 'That enemy has been killed by me, and I 

shall kill others as well. I am the lord, I am the 

enjoyer, I am well-established, mighty and happy.' 



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16.14 Asau, that; unconquerable satruh, enemy, 

named Devadatta; hatah, has been killed; naya, by 

me; and hanisye, I shall kill; aparan, the other 

wretched ones. What will these pitiable persons 

do? There is none equal to me at all. Aham, I; am 

the isvarah, lord; I am the bhogi, enjoyer; and I am 

siddhah, well-established in every respect-I am 

blessed with sons, and grandsons born of sons and 

daughters. Not only am I a man, but I am also 

balavan, mighty; and I myself am sukhi, happpy; 

others are born to be but a burden to the earth! 

16.15 'I am rich and high-born; who else is there 

similar to me? I shall perform sacrifices; I shall 

give, I shall rejoice,'-thus they are diversely 

deluded by non-discrimination. 



16.15 Adhyah, I am rich in wealth; abhi-janavan, 

high-born in respect of my lineage; my seven 

generations are endowed with Vedic learnig etc. 

From that point of view also there is none equal to 

me. Kah anyah, who else; asti, is there; sadrsah, 

similar; maya, to me? Besides, yaksye, I shall 

perform sacrifices; in respect of sacrifices also I 

651

shall defeat others. Dasyami, I shall give-to actors 

and others; modisye, I shall rejoice, and I shall 

derive intense joy. Iti, thus; are they ajnanavimohitah, 

diversely deluded by nondiscrimination, 

subject to various indiscrimination. 

16.16 Bewildered by numerous thoughts, caught in 

the net of delusion, (and) engrossed in the 

enjoyment of desirable objects, they fall into a foul 

hell. 



16.16 Aneka-citta-vibhrantah, bewildered by 

numerous thoughts, confounded variously by 

thoughts of the kind stated above; moha-jalasamavrtah, 

caught in the net of delusion-moha is 

non-discrimination, lack of understanding; that 

itself is like a net because of its nature of covering; 

enshrouded by that; prasaktah, engrossed; kamabhogesu, 

in the enjoyment of desirable objects, 

being immersed in that itself; they patanti, fall, 

owing to the sins accumulated thereby; asucau, 

into a foul; narake, hell, such as Vaitarani. 

[Vaitarani: It is the most terrible place of 

punishment; a river filled with all kinds of filth- 

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lood, hair, bones etc., and running with great 

impetuosity, hot and fetid. The other hells are 

Tamisra, Andhatamisra, Raurava, Kumbhipaka, 

and so on.] 

16.17 Self-conceited, haughty, filled with pride and 

intoxication of wealth, they perform sacrifices 

which are so in name only, with ostentation and 

regardless of the injunctions. 



16.17 Atma-sambhavitah, self-conceited, 

considering themselves by themselves to be 

possessed of good qualities-not considered to be so 

by holy men; stabdhah, haughty, having minds 

that are not humble; dhana-mana-mada-anvitah, 

filled with (anvita) the pride (mana) and 

intoxication (mada) of wealth (dhana); te, they; 

yajnate, perform sacrifices; namayajnaih, which are 

so in name only; dambhena, with ostentation, with 

religious hypocricy; avidhi-purvakam, regardless 

of the injunctions-without subsidiary rites and 

proper methods of performance as enjoined. 

653

16.18 Resorting to egotism, power, arrogance, 

passion and anger, hating Me in their own and 

others' bodies, (they become) [As the finite verb is 

missing in the verse, we have supplied 'they 

become'. S. adds the verb prabhavanti, wax strong, 

from verse 9, and constructs the last portion thus: 

'...the envious ones wax strond.' Following S. S., 

however, one may combine this verse with the 

preceding verse by taking 'perform sacrifices' as 

the finite verb.-Tr.'] envious by nature. 



16.18 Ahankaram, egotism-that which considers 

the Self to which have been imputed actual and 

imaginary qualities as 'I am this', which is called 

ignorance and is most painful, and is the source of 

all ills as also of all evil deeds; so also balam, 

power, which seeds to defear others and is 

associated with passion and desire; darpam, 

arrogance, a particular defect abiding in the mind, 

on the upsurge of which one transgresses 

righteousness; kamam, passion with regard to 

women and others; krodham, anger at things tha 

are undesirable;-samsritah, resorting to these and 

other great evils; and further, pradvisantah, hating; 

654

mam, Me, God-transgression of My commands is 

hatred (towards Me); indulging in that, atma-paradehesu, 

in their own and others' bodies as the 

witness of their intellects and actions; (they 

become) abhyasuyakah, envious by nature, 

intolerant of the qualities of those who tread the 

right path. 

16.19 I cast for ever those hateful, cruel, evil-doers 

in the worlds, the vilest of human beings, verily 

into the demoniacla classes. 



16.19 Because of their defect of unrighteousness, 

aham, I; ksipami, cast, hurl; ajasram, for ever; all 

tan, those; who are dvisatah, hateful of Me; kruran, 

cruel; and asubhan, who are evil doers; samsaresu, 

in the worlds-who are on the paths leading to hell; 

who are the nara-adhaman, vilest of human beings, 

who are opposed to the right path, who are hostile 

to the pious people; eva, verily; asurisu, into the 

demoniacal; yonisu, classes-tigers, loins, etc., 

which are full of evil deeds. The verb cast is to be 

connected with 'into the classes'. 

655

16.20 Being born among the demoniacal species in 

births after births, the foods, without ever reaching 

Me, O son of Kunti, attain conditions lower than 

that. 



16.20 Apannah, being born, having acquired; 

(births) asurim, among the demoniacal; yonim, 

species; janmani janmani, in births after births; the 

mudhah, fools, non-discriminating ones; being 

born in every birth into species in which tamas 

prevails, and going downwards, aprapya eva, 

without ever reaching, approaching; mam, Me, 

who am God; O son of Kunti, yanti, they attain; 

gatim, conditions; tatah adhamam, lower even than 

that. Since there is not the least possibility of 

attaining Me, what is implied by saying, 'without 

ever reachin Me', is, 'by not attaining the virtuous 

path enjoined by Me.' This is being stated as a 

summary of all the demoniacal qualities. The 

triplet-under which are comprehended all the 

different demoniacal qualities though they are 

infinite in number, (and) by the avoidance of which 

(three) they (all the demaniacal qualities) become 

656

ejected, and which is the root of all evils- is being 

stated: 

16.21 This door of hell, which is the destroyer of 

the soul, is of three kinds-passion, anger and also 

greed. Therefore one should forsake these three. 



16.21 Idam, this; dvaram, door; narakasya, of hellfor 

entering it; which is the nasanam, destroyer; 

atmanah, of the soul; is trividham of three kinds. It 

is that by the mere entry into which the soul 

perishes, i.e., it ceases to be fit for attaining any 

human goal. hence it is said that it is the door 

which is the destroyer of the soul. Which is that? 

Kamah, passion; krodhah, anger; and also lobhah, 

greed. Tasmat, therefore; tyajet, one shoud forsake; 

etat trayam, these three. Since this door is the 

destroyer of the soul, therefore one should 

renounce this group of three-passion etc. This is a 

eulogy of renunciation. 

16.22 O son of Kunti, a person who is free from 

these three doors to darkness strives for the good 

of the soul. Thereby he attains the highest Goal. 

657



16.22 O son of Kunti, narah, a person; who is 

vimuktah, free; etaih, from these; tribhih, three; 

tamo-dvaraih, doors to darkness, i.e., passion etc. 

which are doors to the darkness of hell consisting 

of sorrow and delusion; freed from three three 

which are such, acarati, strives for;-for what?sreyah, 

the good; atmanah, of the soul: debarred by 

which (doors) he could not strive earlier, and on 

the dispelling of which he strives. Tatah, thereby, 

as a result of that striving; yati, he attains; the 

param, suprme; gatim, Goal, i.e. Liberation, as 

well. [Not only does he attain Liberation by 

renouncing the demoniacal qualities, but he also 

secures happiness in this world.] The scripture is 

instrumental in this complete renunciation of the 

demoniacal qualities and striving for what is good. 

Both can be undertaken on the authority of the 

scriptures, not otherwise. Hence, 

16.23 Ignoring the precept of the scriptures, he who 

acts under the impulsion of passion,-he does not 

attain perfection, nor happiness, nor the supreme 

Goal. 

658



16.23 Utsrjiya, ignoring, setting aside; sastravidhim, 

the precept of the scriptures, which is th 

source of the knoweldge of what is duty and what 

is not-called injunction and prohibition; yah, he 

who; vartate, acts; kama-karatah, under the 

impulsion of passion; sah, he; na, does not; 

avapnoti, attain; siddhim, perfection, fitness for 

Liberation; nor even sukham, happiness in this 

world; nor even the param, supreme best; gatim, 

Goal-heaven or Liberation. 

16.24 Therefore, the scripture is your authority as 

regards the determination of what is to be done 

and what is not to be done. After understanding 

(your) duty as presented by scriptural injunction, 

you ought to perform (your duty) here. 



16.24 Tasmat, therefore; sastram, the scripure; is te, 

your; pramanam, authority, the means of 

knowledge; karya-akarya-vyavasthitau, as regards 

the determination of what is to be done and what 

659

is not to be done. Therefore, jnatva, after 

understanding; that which is your own karma, 

duty; sastra-vidhana-uktam, as presented by 

scriptural injunction-vidhana is the same as vidhi, 

precept, in the form, 'you should do', 'you should 

not do'; as presented by that; arhasi, you ought; 

kartum, to perform; it iha, here. 'Here' is used for 

pointing out the sphere in which one is intitled to 

perform his duties. 

660

Chapter 17 

17.1 Arjuna said -- But, ['But' is used to present a 

standpoint distinct from the earlier ones 

understand from 16.23-4.-S.] O Krsna, what is the 

state [i.e., where do the rites undertaken by them 

end?] of those who, endued with faith, adore 

[Adore-perform sacrifices, distribute wealth etc. in 

honour of gods and others.] by ignoring the 

injunctions of the scriptures? Is it sattva, rajas or 

tamas? 



17.1 Tu, but; of Krsna, ka, what; is the nistha, state; 

tesam, of those-whosoever they may be; ye, who; 

being anvitah, endued; sraddhaya, with faith, with 

the idea that there is something hereafter; yajante, 

adore gods and others; utsriya, by ignoring, setting 

aside; sastra-vidhim, the unjunctions of the 

scriptures, the injunctions of the Vedas and the 

Smrtis? Is the state of those who are such sattvam, 

sattva; aho, or; rajah, rajas; or tamah, tamas? This is 

what is meant: Does the adoration of gods and 

others that they undertake come under the 

category of sattva or rajas or tamas? By 'those who, 

661

endued with faith, adore by ignoring the 

injunctions of the scriptures' are here meant those 

who, not finding any injunction which can be 

characterized as 'enjoined by the Vedas' 'or 

enjoined by the Smrtis', worship gods and others 

by merely observing the conduct of their elders. 

But, on the other hand, those who, though aware of 

some scriptural injunction, discard them and 

worship the gods and others in ways contrary to 

the injunctions, are not meant here by 'those who, 

ignoring scriptural injunctions, adore...' Why? 

Because of the qualifying phrase, 'being endued 

with faith'. For, it cannot be imagined that even 

when they are aware of some scriptural injunction 

about worship of gods and others, they discard this 

out of their faithlessness, and yet they engage in 

the worship of gods and others enjoined by those 

scriptures by becoming imbued with faith! 

Therefore, by 'those who, endued with faith, adore 

by ignoring the injunctions of the scriptures' are 

here meant those very ones mentioned earlier. An 

answer to this question relating to a general topic 

cannot be given without splitting it up. Hence,- 

17.2 The Blessed Lord said -- That faith of the 

embodied beings, born of their own nature, is 

662

threefold-born of sattva, rajas and tamas. Hear 

about it. 



17.2 Sa, that; sraddha, faith, the state about which 

you ask; dehinam, of the embodied beings; 

svabhavaja, born of their own nature-by svabhava 

(nature) is meant that latent impression of virtuous 

acts etc. acquired in the past lives, which becomes 

manifest at the time of death; what arises out of 

that is svabhavaja-; is trividha, threefold, of three 

kinds; sattviki, born of sattva, and related to 

worship of gods, etc.; rajasi, born of rajas, 

concerning worship of Yaksas (a class of demigods, 

Kubera and others), Raksas (ogres, Nairrti 

and others); and tamasi, born of tamas, concerning 

worship of ghosts, goblins and others. Thus it is of 

three kinds. Srnu, hear; tam, about it, that faith, as 

it is being stated. That (faith) is threefold as 

follows: 

17.3 O scion of the Bharata dynasty, the faith of all 

beings is in accordance with their minds. This 

person is made up of faith as the dominant factor. 

He is verily what his faith is. 

663



17.3 O scion of the Bharata dynasty, the sraddha, 

faith; sarvasya, of all beings; bhavati, is; sattvaanurupa, 

in accordance with their minds, in 

accordance with the internal organ which is 

imbued with particular impression. If this is so, 

what follows? The answer is: Ayam, this; purusah, 

person, the transmigrating soul; is sraddhamayah, 

made up of faith as the dominating factor. How? 

Sah, he, the individual soul; is eva, verily; sah, that; 

yah yat-sraddhah,which is the faith of that 

individual-he surely conforms to his faith. And, as 

a consequence, a person's steadfastness in sattva 

etc. is to be inferred from the grounds of his actions 

such as worship of gods etc. Hence the Lord says: 

17.4 Those having the sattva quality worship the 

gods; those having rajas, the demi-gods and ogres; 

and other people possessed of tamas worship 

ghosts and the hosts of spirits. 



664

17.4 Sattvikah, those having the sattva quality, 

those steadfast in sattva; yajante, worship; devan, 

the gods; rajasah, those having rajas; (worship) 

yaksa-raksamsi, the demi-gods and ogres; and 

anye, other; janah, people; tamasah, possessed of 

tamas; yajante, worship; pretan, ghosts; and bhutaganan, 

the hosts of spirits-Sapta-matrkas (the 

Seven Mothers) and others. Thus, in the context of 

abandonment of scriptural injunctions, the states of 

sattva etc. have been determined through their 

effects. As regards that, it is only one in thousands 

who, being established in sattva, becomes devoted 

to the adoration of gods. But, to be sure, creatures 

are mostly rooted deeply in rajas or tamas. How? 

17.5 Those persons who, given to ostentation and 

pride, and possessed of passion, attachment and 

strength, undertake severe austerities not 

sanctioned in the scriptures; 



17.5 Ye, those; janah, persons; who tapyante, 

undertake, perform; ghoram, severe; tapah, 

austerity, productive of pain to oneself as also to 

creatures; asastra-vihitam, not sanctioned by the 

scriptures; they, being dambh-ahankara- 

665

samyuktah, given to ostentation and pride; and 

kama-raga-bala-anvitah, impelled by the strength 

of passion and attachment, or possessed of passion, 

attachment and strength [Kama-raga can also mean 

desirable objects and the desire to enjoy them.]-. 

17.6 (And who,) being non-discriminating, torture, 

all the organs in the body as also even Me who 

reside in the body,-know them as possessed of 

demoniacal conviction. 



17.6 (And who,) acetasah, being nondiscriminating; 

karsayantah, torture; bhutagramam, 

all the organs; sarirastham, in the body, 

ca, as also; torture eva, even; mam, Me; antahsarira-stham, 

who reside in the body as the witness 

of its actions and intellect-non-adherence to My 

injunctions itself is 'torturing Me'; viddhi, know; 

tan, them; asura-niscayan, as possessed of 

demoniacal convictions. Know them so that they 

may be avoided. This is an instruction. The liking 

of persons possessing the qualities of sattva, rajas 

and tamas for foods that are divided into three 

groups, viz succulent, oleaginous, etc., is 

666

espectively being shown here so that, by knowing 

the presence of the qualities of sattva, rajas and 

tamas (in oneself) from the indications of the 

degree of one's preference for particular foods as 

are succulent, oleaginous, etc., one may avoid 

foods having the characteristics of rajas and tamas, 

and accept food with the characteristics of sattva. 

Similarly, sacrifices etc. also are being explained 

here under three categories according to the 

distinguishing quality of sattva etc. So that one 

may reject those known to be born of rajas and 

tamas, and undertake only those born of sattva. 

17.7 Food also, which is dear to all, is of three 

kinds; and so also are sacrifices, austerity and 

charity. Listen to this classification of them. 



17.7 Aharah, food; api tu, also; which is priyah, 

dear; sarvasya, to all [Here Ast. adds praninah 

(creatures).-Tr.] who eat it; bhavati, is; trividhah, of 

three kinds; so also yajnah, sacrifices; similarly, 

tapah, austerity; tatha, so also; danam, charity. 

Srnu, listen; to imam, this; bhedam, classification; 

tesam, of them, of food etc., which is going to be 

stated. 

667

17.8 Foods that augment life, firmless of mind, 

strength, health, happiness and delight, and which 

are succulent, oleaginous, substantial and 

agreeable, are dear to one endowed with sattva. 



17.8 Aharah, foods; ayuh-sattva-bala-arogyasukha-priti-vivardhanah, 

that augment life, 

firmneess of mind, strength, health delight; [Life-a 

brilliant life; firmness of mind or vigour; strengthability 

of body and organs; happiness-pleasure of 

mind; delight-great joy even at seeing other 

persons prosperous.] and which are rasyah, 

succulent; snigdhah, oleaginous; sthirah, 

substantial, lasing in the body for long; [Beneficial 

to the body for long.] and hrdyah, agreeable, to 

one's liking; are sattvika-priyah, dear to one 

endowed with sattva. 

17.9 Foods that are bitter, sour, salty, very hot, 

pungent, dry and burning, and which production 

pain, sorrow and disease, are dear to one having 

rajas. 

668



17.9 Foods that are katu-amla-lavana-atyusnatiksna-ruksa-vidahinah, 

bitter, sour, salty, very hot 

(-'very' is to be connected with all, viz bitter etc.; 

that is very bitter, very sour, and so on-), pungent, 

dry [Without fat.] and burning; and duhkha-sokaamaya-pradah, 

which produce pain, sorrow and 

disease; [Pain, immediate suffering; sorrow, grief 

arising from not having that desired food.] are 

rajasasyaistah, dear to one having rajas. 

17.10 Food which is not properly cooked, lacking 

in essence, putrid and stale, and even ort and that 

which is unfit for sacrifice, is dear to one possessed 

of tamas. 



17.10 Bhojanam, food; which is yata-yamam, not 

properly cooked [Yata-yamam lit. means 'crooked 

three hours ago', that which has lost its essence; but 

here it is translated as 'not properly cooked to 

avoid tautology, for the next word gata-rasam, too, 

669

means lacking in essence.-Tr.] (-because food that 

has lost its essence is referred to by the word 

gatarasam-); gata-rasam, lacking in essence; puti, 

putrid; and paryusitam, stale, cooked on the 

previous day and kept over-night; and even 

ucchistam, ort, remnants of a meal; and 

amedhyam, that which is unfit for sacrifice;- this 

kind of food is tamasa-priyam, dear to one 

possessed of tamas. Now then, sacrifices of three 

kinds are being stated: 

17.11 That sacrifice which is in accordance with the 

injunctions, (and is) performed by persons who do 

not hanker after results, and with the mental 

conviction that it is surely obligatory, is done 

through sattva. 



17.11 Sah, that; yajnah, sacrifice; vidhi-drstah, 

which is in accordance with the injunctions, which 

is known through scriptural unjunctions; (and) 

yah, which; is ijyate, performed; a-phalaakanksibhih, 

by persons who do not hanker after 

results; manah samadhaya, with the mental 

conviction; iti, that; yastavyam, eva, it is surely 

obligatory, their duty is to accomplish the sacrifice 

670

just as it should be-with the firm idea, 'I have no 

human goal to achieve through this'-; is said to be a 

sacrifice which is sattvikah, done through sattva. 

17.12 But that sacrifice which is performed having 

in veiw a result, as also for ostentation,-know that 

sacrifice to be done through rajas, O greatest 

among the descendants of Bharata. 



17.12 Tu, but; yat, that which; is ijyate, performed; 

abhisandhaya, having in view; a phalam, result; 

api ca, as also; dambhartham, for ostentation; 

viddhi, know; tam, that; yajnam, sacrifice; to be 

rajasam, done through rajas; bharatasrestha, O 

greatest among the descendants of Bharata. 

17.13 They declare that sacrifice as 'done through 

tamas' which is contrary to injunction, in which 

food is not distributed, in which mantras are not 

used, in which offerings are not made to priests, 

and which is devoid of faith. 



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17.13 Paricaksate, they delclare; that yajnam, 

sacrifice; as tamasam, done through tamas; which 

is vidhi-hinam, contrary to injunction, opposed to 

what is enjoined; asrstannam, in which food is not 

distributed-a sacrifice in which food (annam) is not 

distributed (asrstam) to Brahmanas; mantra-hinam, 

in which mantras are not used, which is bereft of 

mantras, intonation and distinct pronunciation; 

adaksinam, in which offerings are not made to 

priests as prescribed; and which is sraddhavirahitam, 

devoid of faith. After that, now is being 

stated the three kinds of austerity: 

17.14 The worship of gods, twice-borns, venerable 

persons and the wise; purity, straightforwardness, 

celibacy and non-injury,-are said to be bodily 

austerity. 



17.14 Deva-dvija-guru-pujanam, the worship of 

gods, twice-borns, venerable persons and the wise; 

saucam, purity; arjavam, straightforwardness; 

brahmacarayam, celibacy; and ahimsa, non-injury; 

ucyate, are said to be; sariram, bodily; tapah, 

672

austerity, austerity accomplished through the 

body: that which can be performed by the agent, 

etc. [See 18. 13-15.-Tr.], (i.e.) with the whole group 

of body and organs, in which the body 

predominates; for the Lord will say, 'these five are 

its causes' (18.15). 

17.15 That speech which causes no pain, which is 

true, agreeable and beneficial; as well as the 

practice of study of the scriptures,-is said to be 

austerity of speech. 



17.15 Yat, that; vakyam, speech; anudvegakaram, 

which causes no pain, which is not hurtful to 

creatures which is satyam, true; priya-hitam, 

agreeable and beneficial with regard to facts seen 

or unseen-. 'Speech' is qualified by characteristics 

such as being not hurtful, etc. The ca (and) is used 

for grouping together the qualifying 

characteristics. When a sentence is used in order to 

make another understand, if it happens to be avoid 

of one or two or three among the qualitiestruthfulness, 

agreeability, beneficialness, and nonhurtfulness-, 

then it is not austerity of speech. As in 

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the case of a truthful utterance there would occur a 

want of austerity of speech if it be lacking in one or 

two or three of the others, so also in the case of an 

agreeable utterance there would be no austerity of 

speech were it ot be without one or two or three of 

the others; and similarly, there would be no 

austerity of speech even in a beneficial utterance 

which is without one or two or three of the others. 

What, again, is that austerity (of speech)? That 

utterance which is true as also not hurtful, and is 

agreeable and beneficial, is the highest austerity of 

speech: As for example, the utterance, 'Be calm, my 

boy. Practise study and yoga. Thereby you will 

gain the highest.' Svadhyaya-abhyasanam, the 

practice of the study of scriptures, as is enjoined; ca 

eva, as well; ucyate, in said to be; tapah, austerity; 

vanmayam, of speech. 

17.16 Tranquillity of mind, gentleness, reticence, 

withdrawal of the mind, purity of heart,-these are 

what is called mental austerity. 



17.16 Manah-prasadah, tranquillity of mind, 

making the mind free from anxiety; saumyatvam, 

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gentleness-that which is called kindliness of spirit, 

[Kindliness towards all, and also not entertaining 

any evil thought towards anybody.] a certain 

condition of the mind resulting in calmness of the 

face, etc.; maunam, reticence-since even the control 

of speech follows from the control of mind, 

therefore the cause is implied by the effect; so 

maunam means control of the mind; [Or, maunam 

may mean thinking of the Self, the attitude of a 

meditator. The context being of 'mental austerity', 

reticence is explained as control of the mind with 

regard to speech.] atma-vinigrahah, withdrawal of 

the mind-withdrawal of the mind in a general way, 

from everything; maunam (control of the mind) is 

the mind's withdrawal with regard to speech 

alone; this is the distinction-; bhava-samsuddhih, 

purity of heart, absence of trickery while dealing 

with others; iti etat, these are; what is ucyate, 

called; manasam, mental; tapah, austerity. How the 

above-described bodily, verbal and mental 

austerities undertaken by poeple are divided into 

three classes-of sattva etc.-is being stated: 

17.17 When that threefold austerity is undertaken 

with supreme faith by people who do not hanker 

after results and are self-controlled, they speak of it 

as born of sattva. 

675



17.17 When tat, that; trividham, threefold-based on 

three factors; tapah, austerity, which is being 

discussed; is taptam, undertaken, practised; 

paraya, with supreme, with the highest; 

sraddhaya, faith, belief in God and the other world; 

naraih, by people, by its performers; aphalaakanksibhih, 

who do not hanker after results,who 

are devoid of desire for results; and yuktaih, who 

are self-controlled;-that austerity which is of this 

kind, the noble people paricaksate, speak of it; as 

sattvikam, born of sattva. 

17.18 That austerity which is undertaken for 

earning a name, being honoured and worshipped, 

and also ostentatiously,-that is spoken of as born of 

rajas, belonging to this world, uncertain and 

transitory. 



17.18 Yat, that; tapah, austerity; which is kriyate, 

undertaken; satkara-mana-pujartham, for earning a 

676

name, being honoured and worshipped-for 

earning a name, (i.e.) for being spoken of thus: 

'This Brahmana, who is given to austerity, is pious'; 

for being honoured by (others') standing up 

respectfully, salutation, etc.; for being worshipped 

with washing of feet, adoration, feeding, etc.; for 

these-; ca eva, and also, (that) austerity which is 

performed dambhena, ostentatiously; tat, that; 

proktam, is spoken of; as rajasam, born of rajas; 

iha, belonging to this world; [i.e. yielding fruits 

only in this world.] calam, uncertain-its result 

being unpredictable; and adhruvam, transitory. 

17.19 That austerity which is undertaken with a 

foolish intent, by causing pain to oneself, or for the 

destruction of others-that is said to be born of 

tamas. 



17.19 Yat, that; tapah, austerity; which is kriyate, 

under-taken; mudha-grahena, with a foolish intent, 

with a conviction arising out of nondiscriminating; 

pidaya, causing pain; atmanah, to 

oneself (to one's body etc.); va, or; utsadanartham, 

for the destruction; parasya, of another; tat, that; is 

677

udahrtam, said to be; an austerity tamasam, born 

of tamas. Now the classification of charity is being 

spoken of: 

17.21 But the gift which is given expecting 

reciprocation, or again, with a desire for its result, 

and which is given grudgingly,- that is considered 

to be born of rajas. 



17.21 Tu, but; the danam, gift; yat, which; diyate, is 

made; prati-upakara-artham, expecting 

reciprocation-with this purpose in view: 'In time, 

he will render service in return'-; va punah, or 

again; uddisya, with a desire for; its phalam, resultthat, 

'To me will accrue some unseen reward of this 

gift'-; and which is diyate, given; pariklistam, 

grudgingly, with reluctance; tat, that; is smrtam, 

considered to be; rajasam, born of rajas. 

17.22 The gift which is made at an improper place 

and time, and to undeserving persons, without 

proper treatment and with disdain, is declared to 

be born of tamas. 

678



17.22 Tat, that; danam, gift; yat, which; diyate, is 

given; adesakale, at an improper place and time-in 

an unholy place full of barbarians and impure 

things, etc.; at an improper time: which is not well 

known as productive of merit; without such 

specially as Sankranti etc.-; and apatrebhyah, to 

undeserving persons, to fools, thieves and others;and 

even when the place etc. are proper-asatkrtam, 

without proper treatment, without sweet words, 

washing of feet, worship, etc.; and avajnatam, with 

disdain, with insults to the recipient; is udahrtam, 

declared to be; tamasam, born of tamas. This 

advice is being imparted for making sacrifices, 

gifts, austerities, etc. perfect: 

17.23 'Om-tat-sat' ['Om, That, Existence': 'Om iti 

brahma, Om is Brahman' (Tai. 1.8.1); 'Tattvamasi, 

Thou art That' (Ch. 6.8.7); and 'Sadeva somya 

idamagra asit, This was Existence alone in the 

beginning, O amiable one' (Ch. 6.2.1)-in these texts 

Brahman is indicated by the words Om, tat, sat.]this 

is considered to be the threefold designation of 

Brahman. The Brahmanas and Vedas and the 

679

sacrifices were ordanined by that in the days of 

yore. 



17.23 Om, tat, sat-iti, this; is smrtah, considered, 

regarded, in the Vedanta, by the knowers of 

Brahman; to be the trividhah, threefold; nirdesah, 

designation, mention by name-nirdesa is that by 

which a thing is specified; brahmanah, of Brahman. 

The Brahmanas and the Vedas and the sacrifices 

were vihitah, ordainded, [When some defect arises 

in sacrifice etc., then this is corrected by uttering 

one of these words-Om, tat, sat.] created; tena, by 

that threefold designation; pura, in the days of yore 

[In the beginning of creation by Prajapati.]-this is 

said by way of eulogizing the designation. 

17.24 Therefore, acts of sacrifice, charity and 

austerity as prescribed through injunctions, of 

those who study and expound the Vedas, always 

commence after uttering the syllable Om. 



680

17.24 Tasmat, therefore; yajna-dana-tapah, kriyah, 

acts of sacrifice, charity and austerity-acts in the 

form of sacrifice etc.; vidhana-uktah, as prescribed 

through injunctions, as ordained by the scriptures; 

brahma-vadinam, of those who study and expound 

the Vedas; satatam, always; pravartante, 

commence; udahrtya, after uttering; om iti, the 

syllable Om. 

17.25 After (uttering) the word tat, acts of sacrifice 

and austerity as also the various acts of charity are 

performed without regard for results by persons 

aspiring for Liberation. 



17.25 After uttering the word tat, which is a name 

of Brahman, yajna-tapah-kriyah, acts of sacrifice 

and austerity; ca, as also; vividhah, the various; 

dana-kriyah, acts of charity, such as gift of land, 

gold, etc.; kriyante, are performed; 

anabhisandhaya, without regard for; phalam, 

results of actions; moksa-kanksibhih, by persons 

aspiring for Liberation. The use of the words Om 

681

and tat has been stated. Thereafter, the use of the 

word sat is bieng presently stated: 

17.26 This word sat is used with regard to 

(something) coming into being and with regard to 

(someone) becoming good. So also, O son of Prtha, 

the word sat is used with regard to an auspicious 

rite. 



17.26 Etat, this; sat iti, word sat, a name of 

Brahman; prayujyate, is used, is uttered; sadbhave, 

with regard to (something) coming into 

being-with regard to coming into existence of 

something that was not there, as for instance the 

birth of a son who was not there before; so also 

sadhu-bhave, with regard to (someone) becoming 

good-sadhu-bhava means coming to possess good 

conduct by an evil person who had bad behaviour; 

with regard to that. Tatha, so also, O Son of Prtha; 

the sat-sabdah, word sat; yujyate (-which is the 

same as prayujyate-), is used; prasaste karmani, 

with regard to an auspicious rite, such as mirage 

etc. 

682

17.27 And the steadfastness in sacrifice, austerity 

and charity is spoken of as sat. And even the action 

meant for these is, verily, called as sat (good). 



17.27 And sthitih, steadfastness; that is yajne, in 

sacrifice, in the act of sacrifice; the steadfastness 

that is tapasi, in austerity; and the steadfastness 

that is dane, in charity; that ucyate, is spoken of; sat 

iti, as sat, by learned persons. And eva, even; the 

karma, action; tad-arthiyam, meant for these-for 

sacrifice, charity and austerity, or for Him whose 

names are under discussion, i.e. for God; is eva, 

verily; abhidhiyate, called; sat iti, as sat (good). 

Thus, in this way, the acts of sacrifice, austerity, 

etc., even when they are devoid of sattva and 

goodness, become good and endued with sattva by 

he use of the three names of Brahman with faith. 

And as regards those (sacrifice etc.), since in all 

cases everything is performed with a 

predominance of faith, therefore- 

17.28 O son of Prtha, whatever is offered in 

sacrifice and given in charity, as also whatever 

austerity is undertakne or whatever is done 

683

without, faith, is said to be of on avail. And it is of 

no consequence after death, nor here. 



17.28 O son of Prtha, whatever is hutam, offered in 

sacrifice, poured as oblation; and dattam, given in 

charity to Brahmanas,without faith; whatever 

tapah, austerity; is taptam, performed without 

faith; so also, whatever is krtam, done without 

faith, e.g. praise, salutation, etc.; all that ucyate, is 

said to be; asat iti, of no avail, since it is outside th 

course of discipline leading to Me. Ca, and, 

although involving great effort; na ca tat, it is of no 

consequence; pretya, after death, for producing 

(some) result; na, nor even for any result; iha, 

because it is condemned by the wise. [Thus it is 

established in this chapter that, among persons 

who are not at all versed in the scriptures, but are 

possessed of (either of the) three characterisitcs of 

sattva, (rajas) etc., only those shall attain to 

Liberation who steadfastly resort to sattva alone by 

partaking of sattvika food, (performing sattvika) 

sacrifices) etc. to te exclusion of rajasika and 

tamasika food etc., who destroy any defect that 

might arise in sacrifice etc. by uttering the names of 

684

Brahman, who have fully purified their intellect, 

and who have attained to the realization of Truth 

arising from one's being endowed with such 

disciplines as hearing and and thinking (sravana, 

manana) of, and meditation (nididhyasana) on 

Brahman.] 

685

Chapter 18 

18.1 Arjuna said -- O mighty-armed Hrsikesa, O 

slayer of (the demon) Kesi, I want to know 

serverally the truth about sannyasa as also about 

tyaga. 



18.1 O mighty-armed Hrsikesa, kesi-nisudana, O 

slayer of (the demon) Kesi; icchami, I want; 

veditum, to know; prthak, severally, through their 

mutual distinctions; tattvam, the truth, the intrinsic 

nature, i.e. the real meaning; sannyasasya, of 

sannyasa, i.e. the meaning of the word sannyasa, 

ca, as also; tyagasya, of tyaga, i.e. the meaning of 

the word tyaga. Kesi was a demon who had 

assumed the form of a horse, and Lord Vasudeva 

had killed him. Hence He is addressed by that 

name (Kesi-nisudana) by Arjuna. The word 

sannyasa and tyaga, used in various places in the 

preceding chapters, are not explicit in their 

implications. Therefore, in order to determine them 

for Arjuna who had put the question,- 

686

18.2 The Blessed Lord said -- The learned ones 

know sannyasa to be the giving up of actions done 

with a desire for reward. The adepts call the 

abandonment of the results of all works as tyaga. 



18.2 Some kavayah, learned ones; viduh, know; 

sannyasam, sannyasa, the meaning of the word 

sannyasa, the non-performance of what comes as a 

duty; to be the nyasam, giving up; karmanam, of 

actions; kamyanam, done with a desire for reward, 

e.g. Horse-sacrifice etc. Sarva-karma-phala-tyagah, 

abandonment of the results of all actions, means 

the giving up of the results accruing to oneself 

from all actions- the daily obligatory and the 

occasional (nitya and naimittika) that are 

performed. Vicaksanah, the adepts, the learned 

ones; prahuh, call, speak of that; as tyagam, tyaga, 

as the meaning of the word tyaga. Even if 'the 

giving up of actions for desired results' or 'the 

abandonment of results' be the intended meaning, 

in either case the one meaning of the words 

sannyasa and tyaga amounts only to tyaga (giving 

up); they do not imply distinct categories as do the 

words 'pot' and 'cloth'. Objection: Well, is it not 

687

that they say the daily obligatory (nitya) and the 

occasional (naimittika) rites and duties have no 

results at all? How is the giving up of their results 

spoken of-like the abandoning of a son of a barren 

woman?! Reply: This defect does not desire. It is 

the intention of the Lord that the nitya-karmas 

(daily obligatory duties) also have results; for the 

Lord will say, 'The threefold results of actions-the 

undesirable, the desirable and the mixed-accrue 

after death to those who do not resort to tyaga', 

and also, 'but never to those who resort to 

sannyasa (monks)' (12). Indeed, by showing that, it 

is only in the case of sannyasins (monks) alone that 

there is no connection with the results of actions, 

the Lord asserts in, '...accrue after death to those 

who do not resort to tyaga (renunciation)' (abid.), 

that the result of daily obligatory (nitya) duties 

accrue to those who are not sannyasins (monks). 

18.3 Some learned persons say that action, beset 

with evil (as it is), should be given up, and others 

(say) that the practice of sacrifice, charity and 

austertiy should not be given up. 



688

18.3 Eke, some; manisinah, learned ones, 

subscribing to the views of the Sankhyas and 

others; prahuh, say; that dosavat, beset with evil 

(as it is);-What is it?- karma, action, all actions, 

becuase they are the cause of bondage; tyajyam, 

should be given up even by those who are eligible 

for actions (rites and duties). Or, it (action) is to be 

given up dosavat, just as defects such as 

attachment etc. are renounced. Ca and, in that very 

context; apare, others; (say) that yajana-danatapah-karma, 

the practice of sacrifice, charity and 

auterity; na tyajyam, should not be given up. These 

alternatives are with regard to only those who are 

qualified for action, but not with regard to the 

monks who are steadfast in Knowledge and have 

gone beyond the stages of life. This discussion is 

not concerned with those who are held to be 

outside the scope of eligibility for action in the 

assertion (by the Lord), 'The steadfastness in the 

Yoga of Knowledge by men of realization was 

spoken of by Me in the days of yore' (see 3.3). 

Objection: Well, just as those who are qualified for 

rites and duties and who have their distinct 

steadfastness are being considered here in the 

chapter summarizing the entire scripture, though 

they have been dealt with earlier in '...through the 

Yoga of Action for the yogis' (3.3), similarly, let 

689

even the men of realization who are steadfast in 

Knowledge be considered here. Reply: No, because 

it is not logical that their renunciation should result 

from delusion and sorrow (cf. 7 and 8). The men of 

realization do not perceive in the Self the sorrows 

arising from physical torment; for it has been 

shown that desire etc. are attributes only of the 

field (body) (see 13.6). Therefore, they do not 

renounce action but of fear for physical trouble and 

pain. Nor do they perceive actions in the Self, on 

account of which they should give up obligatory 

duties out of delusion. In fact, they renounce with 

the conviction that 'action belongs to the organs' 

(see 3.28); 'I certainly do not do anything' (see 5.8); 

for, the mode of renunciation of an enlightened 

person was shown in, '...having given up all actions 

mentally' (5.13). Therefore, those others who are 

qualified for rites and duties, who are unelightened 

about the Self, and for whom renunciation is 

possible out of delusion and from fear of physical 

trouble, are alone condemned as persons who, 

being possessed of tamas and rajas, resort to 

renunciation. And this is done with a veiw to 

eulogizing the renunciation of the results of rites 

and duties by the unenlightened men of action. 

Besides, the men of renunciation in the real sense 

have been particularly pointed out in, 'who has 

690

enounced ever undertaking,' 'who is silent, 

content with anything, homeless, steadyminded' 

(12.16, 19), and also (while determining) the 

characteristics of one who has transcended the 

gunas (Chapter 14). The Lord will further say, 

'...which is the supreme consummation of 

Knowledge' (50). Therefore the monks steadfast in 

Knowledge are not intended to be spoken of here. 

It is only the abandoning of the results of action 

which, by virtue of its being imbued with the 

quality of sattva, is spoken of as sannyasa in 

contrast to the renunciation of actions which is 

possessed of tamas etc.; it is not sannyasa in the 

primary-sense-the renunciation of all actions. 

Objection: According to the reason shown in the 

text, 'Since it is not possible for one who holds on 

to a body to give up actions entirely' (11), may it 

not be argued that the actions entirely' (11), may it 

not be argued that the word sannyasa is certainly 

used in the primary sense because it is impossible 

to abandon all works? Reply: No, for the next 

adducing the reason is meant for eulogy. Just as, 

'From renunciation immediately (follows) Peace' 

(12.12), is a mere eulogy of renunciation of the 

fruits of action, it having been enjoined on Arjuna 

who was unenlightened and incapable of 

undertaking the various alternatives (paths) as 

691

stated earlier, so also is this sentence, 'Since it is not 

possible for one who holds on to a body to give up 

actions entirely' (11), meant for eulogizing the 

renunciation of the resorts of all actions. No one 

can point an exception to the proposition that 

'having given up all actions mentally, (the 

embodied man of self-control) continues 

happily...without doing or causing (others) to do 

anything at all' (see 5.13). Therefore these 

alternative veiws regarding sannyasa and tyaga are 

concerned only with those who are qualified for 

rites and duties. But the enlightened ones who 

have realized the supreme Truth are competent 

only for steadfastness in Knowledge, which is 

characterized by renunciation of all actions; not for 

anything else. Hence, they do not come within the 

purview of the alternative veiws. Thus has this 

been pointed out by us in connection with the text, 

'...he who knows this One as indestructible...' (2.21) 

as also in the beginning of the third chapter. 

18.4 O the most excellent among the descendants 

of Bharata, hear from Me the firm conclusion 

regarding that tyaga. For, O greatest among men, 

tyaga has been clearly declared to be of three 

kinds. 

692



18.4 Bharata-sattama, O the most excellent among 

the descendants of Bharata; srnu, hear, understand; 

me, from Me, from My statement; niscayam, the 

firm conclusion; tatra tyage, regarding that tyaga, 

regarding these alternative veiws on tyaga and 

sannyasa as they have been shown. Hi, for; 

purusavyaghra, O greatest among men; tyagah, 

tyaga; samprakirtitah, has been clearly declared, 

has been distinctly spoken of in the scriptures; to 

be trividhah, of three kinds, threefold, under the 

classes of tamasa (those based on tamas [Tamas: 

darkness, mental darkness, ignorance; one of the 

three qualities of everything in Nature. Also see 

14.8, and note under 2.45.-Tr.], etc. The Lord has 

used the word tyaga with the idea that the 

(primary) meanings of tyaga and sannyasa are 

verily the same. Since it is difficult to comprehend 

this idea, that the primary meanings of the words 

tyaga and sannyasa can be threefold under the 

classification based on tamas etc. in the case of one 

who is unenlightened and who is qualified for rites 

and duties-but not in the case of one who has 

realized the supreme Goal-,therefore no one else is 

capable of speaking the truth in this connection. 

693

Hence, listen to the firm conclusion of the Lord 

with regard to the supreme Truth as revealved by 

the scriptures. Which, again, is this firm 

conclusion? In reply the Lord says: 

18.5 The practice of sacrifice, charity and austerity 

is not to be abandoned; it is surely to be 

undertaken. Sacrifice, charity and austerity are 

verily the purifiers of the wise. 



18.5 Yajna-dana-tapah-karma, the practice of 

sacrifice, charity and austerity-this threefold 

practice; na tyajyam, is not to be abandoned; tat, it; 

is eva, surely; karyam, to be undertaken. Why? 

Yajnah, sacrifice; danam, charity; and tapah, 

austerity; are eva, verily; pavanani, the purifiers, 

the causes of sanctification; manisinam, of the wise, 

i.e. of those who do not seek results for themselves. 

18.6 But even these actions have to be undertaken 

by renouncing attachment and (hankering for) 

results. This is My firm and best conclusion, O 

Parhta. 

694



18.6 Tu, but; api, even; etani, these; karmani, 

actions, viz sacrifice, charity and austerity, which 

have been spoken of as purifiers; kartavyani, have 

to be undertaken; tyaktva, by renouncing; sangam, 

attachment to them; and by giving up (hankering 

for) their phalani, results. Iti, this; is me, My; 

niscitam, firm; and uttamam, best; matam, 

conculsion. Having promised, 'hear from Me the 

firm conclusion regarding that (tyaga)' (4) and also 

adduced the reason that they are purifiers, the 

utterance, 'Even these actions have to be 

performed. This is the firm and best conclusion', is 

only by way of concluding the promised subjectmatter; 

this sentence does not introduce a fresh 

topic. For it stands to reason that the phrase 'even 

these' refers to some immediate topic under 

discussion. The implication of the word api (even) 

is: 'Even these acts, which are causes of bondage to 

one who has attachment and who hankers after 

their results, have to be undertaken by a seeker of 

Liberation.' But the phrase 'even these' is not used 

in relation to other acts. Others explain (thus): 

Since the nityakarmas have no results, therefore (in 

their case) it is illogical to say, 'by giving up 

695

attachment and (hankering for their) results'. The 

meaning of the phrase etani api (even these) is that, 

'even these rites and duties, which are undertaken 

for desired results and are different from the 

nityakarmas, have to be undertaken. What to speak 

of the nityakarmas like sacrifice, charity and 

austerity!' (Reply:) This is wrong since it has been 

established by the text, 'sacrifice, charity and 

austerity are verily the purifiers,' that even the 

nityakarmas have results. For a seeker of 

Liberation who wants to give up even the 

nityakarmas from fear of their being causes of 

bondage, how can there be any association with 

actions done for desired results? Moreover, the 

phrase etani api cannot apply to actions done for 

desired results (kamyakarmas), since they have 

been denigrated in, '...indeed, actions is quite 

inferior' (2.49), and in, '...by actions other than that 

action meant for God' (3.9), and since, on the 

strength of the texts [Which support the two earlier 

arguments.], 'the Vedas have the three qualities as 

their object' (2.45), 'Those who are versed in the 

Vedas, who are drinkers of Soma,...(pray for the 

heavenly goal by worshipping) Me' (9.20), and 

'they enter into the human world on the exhaustion 

of their merit' (9.21), it has been definitely stated 

that actions done for desired results are causes of 

696

ondage; and also because they are far removed 

from the context. 

18.7 The abandoning of daily obligatory acts 

(nityakamas) is not justifiable. Giving up that 

through delusion is declared to be based on tamas. 



18.7 Therefore, sannyasah, the abandoning; 

niyatasya tu karmanah, of the daily obligatory acts, 

by the seeker of Liberation who is as yet 

unenlightened and is fit for rites and duites; na 

apapadyate, is not justifiable, because what is 

desired is the purification of unenlightened 

persons. Parityagah, giving up; tasya, of that, of the 

daily obligatory duty; mohat, through delusion, 

through ignorance; parikirtitah, is declared; to be 

tamasah, based on tamas. Niyata is that duty 

which must be performed. That an act is niyata 

(obligatory) and it is relinquished is contradictory. 

Therefore the giving up of that through delusion is 

declared to be based on tamas, for delusion is 

tamas. Besides, 

697

18.8 Whatever action one may relinquish merely as 

being painful, from fear of physical suffering, he, 

having resorted to renunciation based on rajas, will 

surely not acquire the fruits of renunciation. 



18.8 Yat, whatever; karma, action; tyajet, one may 

relinquish, eva, merely; iti, as being; kuhkham, 

painful; [As being impossible to accomplish.] kayaklesa-bhayat, 

from fear of physical suffering, out of 

fear of bodily pain; sah, he; krtva, having resorted; 

tyagam, to renunciation; rajasam, based on rajas, 

arising from rajas; will eva, surely; na labhet (shuld 

rather be labhate), not acquire; tyaga-phalam, fruits 

of renunciation, the result called Liberation, which 

follows from renunciation of all actions as a 

consequence of Illumination. Which, again, is the 

renunciation based on sattva? 

18.9 Whatever obligatory duty is performed just 

because it is a bounden duty, O Arjuna, by giving 

up attachment and the result as well,-that 

renunciation is considered to be based on sattva. 

698



18.9 Yat, whatever; niyatam karma, daily 

obligatory duty; kriyate, is performed, 

accomplished; iti eva, just because; it is karyam, a 

bounden duty; O Arjuna, tyaktva, by giving up; 

sangam, attachment; and phalam, the result; ca 

eva, as well; sah, that; tyagah, renunciation, giving 

up of attachment and (hankering for) the resutls of 

daily obligatory duties; matah, is considered; to be 

sattvikah, based on sattva, arising from sattva. We 

said that the Lord's utterance is proof of the 

fruitfulness of daily obligatory duties. Or, even if 

the niyakarmas be understood (from the Lord's 

worlds) to be fruitless, still the ignorant man does 

certainly imagine that the nityakarmas (daily 

obligatory duites) when performed produce for 

oneself a result either in the form of purification of 

the mind or avoidance of evil. As to this, the Lord 

aborts even that imagination by saying, 'by giving 

up the result'. Hence it has been well said, 'by 

giving up attachment and the result'. Objection: 

Well, is not the threefold relinquishment of actions, 

also called sannyasa, under discussion? As regards 

this, the renunciation based on tamas and rajas 

have been stated. Why is the relinquishment of 

699

attachment and (desire for their) results spoken of 

here as the third? This is like somebody saying, 

'Three Brahmanas have come. Of them two are 

versed in the six auxiliaries [The six auxiliaries are: 

Siksa (Phonetics), Kalpa (Code of Rituals and 

Sacrifices), Vyakarana (Grammar), Nirukta 

(Etymology), Chandas (Meter, Prosody), and 

Jyotisa (Astronomy).-Tr.] of the Vedas; the third is 

a Ksatirya!' Reply: This is not wrong, for this is 

meant as a eulogy on the basis of the common 

factor of renunciation. Between renunciation of 

actions and renunciation. of hankering for results, 

there is, indeed, the similarity of the fact of 

renunciation. While on this subject, by condemning 

'renunciation of actions' on account of its being 

based on rajas and tamas, the 'renunciation of 

desire for results of actions' is being praised on 

account of its being based on sattva, by saying, 

'that renunciation is considered to be based on 

sattva.' The internal organ of a person who is 

qualified for rites and duties, who performs the 

nityakarmas by giving up attachment and 

hankering for results, becomes pure on account of 

its being untainted by attachment to results etc. 

and refined by the nitya-karmas. When it is pure 

and tranquil, it becomes capable of contemplating 

on the Self. Since, for that very person whose 

700

internal organ has become purified by performing 

the nityakarmas and who has become ready for the 

knowledge of the Self, the process by which he can 

become steadfast in it has to be stated, therefore the 

Lord says: 

18.10 The man of renunciation who has become 

imbued with sattva, who is wise and freed from 

doubts, does not hate unbefitting action, nor does 

he become attached to befitting activity. 



18.10 Na devesti, he does not hate; akusalam, 

unbefitting; karma, action, rites and duties meant 

for desired results-with the idea, 'What is the 

usefulness of this which is a cause of 

transmigration through fresh embodiment?' Na 

anusajjate, he does not become attached to; kusale, 

befitting activity, daily obligatory duties, by 

thinking that this is the cause of Liberation by 

virtue of its being the cause of purification of the 

mind, rise of Knowledge and steadfastness in it. 

That is to say, he does not entertain any liking even 

for it, because he finds no purpose in it. Who, 

again, is he? Tyagi, the man of renunciation, who 

701

has become so by having given up attachment and 

rewards of action in the manner stated above. He is 

a tyagi who performs nityakarmas by 

relinquishing attachment to those acts and (their) 

results. Again, it is being stated as to when that 

person does not hate an unbefitting act and does 

not become attached to a befitting activity: When 

he has become sattva-samavistah, imbued with 

sattva, i.e., when he is filled with, possessed of, 

sattva, which is the means to the knowledge that 

discriminates between the Self and the not-Self; 

and hence medhavi, wise-endowed with 

intelligence (medha), intuitive experience, 

characterized as knowledge of the Self; one 

possessed of that is medhavai (wise)-; and owing 

to the very fact of being wise, chinnasamsayah, 

freed from doubts-one whose doubts created by 

ignorance have been sundered, one who is freed 

from doubts by his firm conviction that nothing 

but abiding in the ture nature of the Self is the 

supreme means to the highest Good. The person 

competent (for rites and duties) who, having 

gradually become purified in mind through the 

practice of Karma-yoga in the way described 

above, has realized as his own Self the actionless 

Self, which is devoid of modifications like birth 

etc., he, '...having given up all actions mentally, 

702

emaining at without doing or causing (others) to 

do anything at all' (cf. 5.13), attains steadfastness in 

Knowledge, which is characterized as 'actionlessness'. 

In this way, the purpose of the aforesaid 

Karma-yoga has been stated through the present 

verse. On the other hand, since, for the 

unenlightened person-who, while being qualified 

(for rites and duties), holds on to the body owing 

to the erroneous conception that the body is the 

Self, and who has the firm conviction, 'I am the 

agent,' because of the persistence of his idea that 

the Self is the agent-it is not possible to renounce 

actions totally, therefore he has competence only 

for performing enjoined duties by giving up fruits 

of actions. But he is not to renounce them (actions). 

In order to point out this idea the Lord says: 

18.11 Since it is not possible for one who holds on 

to a body to give up actions entirely, therefore he, 

on the other hand, who renounces results on 

actions is called a man of renunciation. 



18.11 Deha-bhrta, for one who holds on to a bodyone 

who maintains (bibharti) a body (deha) is 

703

called a deha-bhrt. One who has selfindentification 

with the body is called a deha-bhrt, 

but not a so a man of discrimination; for he has 

been excluded from the eligibility for agentship by 

such texts as, 'He who knows this One is 

indestructible...' etc. Hence, for that unenlightened 

person who holds on to the body, he, since; it is na, 

not; sakyam, possible; tyaktum, to give up, 

renounce; karmani, actions; asesatah, entirely, 

totally; therefore the ignorant person who is 

competent (for rites and duties), yah, who; tu, on 

the other hand; karma-phala-tyagi, renounces 

results of actions, relinquishes only the hankering 

for the results of actions while performing the 

nityakarmas; sah, he; is abhidhiyate, called; tyagi 

iti, a man of renunciation-even though he 

continues to be a man of rites and duties. This is 

said by way of eulogy. Therefore total renunciation 

of actions is possible only for one who has realized 

the supreme Truth, who does not hold on to the 

body, and who is devoid of the idea that the body 

is the Self. Again, what is that purpose which is 

accomplished through renunciation of all actions? 


18.12 The threefold results of actions-the 

undesirable, the desirable, and the mixed-accrues 

704

after death to those who do not resort to 

renunciation, but never to those who resort to 

monasticism. 



18.12 These trividham, threefold-of three kinds; 

phalam, results; karmanah, of actions characterized 

as the righteous and the unritheous; anistam, the 

undesirable, consisting in (birth in) hell, (among) 

animals, etc.; istam, the desirable, consisting in 

(birth as) gods and others; and misram, the mixed, 

having a mixture of the desirable and the 

undesirable, consisting in (birht as) human beings;these 

results that are of these kinds, bhavati, 

accrues; pretya, after death, after the fall of the 

body; atyaginam, to those who do not resort to 

renunciation, to the unilllumined, the men with 

rites and duties, who are not men of renunciation 

in the truest sense. The derivative sense of the 

word phala (pha-la) is this: On accunt of being 

accomplished through the operation of diverse 

external accessories, and a result of ignorance, 

comparable to the charm cast by jugglery, a source 

of great delusion and appearing as though close to 

the indwelling Self, it is phalgu (unsubstantial), 

705

and as a consequence it undergoes layam 

(disappearance). (The result that is of this kind 

accrues to those who do not resort to renunciation). 

Tu, but; na kvacit, never; sannyasinam, to those 

who resort tomonasticism for the sake of the 

highest Reality, to the class of monks called 

paramahamsas who remain steadfast in 

Knowledge alone. For, it cannot be that those who 

are devoted wholly to steadfastness in complete 

enlightenment do not dig out the seed of 

transmigration. This is the meaning. Therefore it is 

only for those who have realized the supreme 

Truth that it is possible to become a monk who 

renounces actions totally, because action, 

accessories and results are superimmpositions on 

the Self through ignorance. But the renunciation of 

all actions is not possible for an unenlightened 

person who perceives the locus (the body etc.), 

action, agentship and accessories as the Self. This 

the Lord shows in the following verses: 

18.13 O mighty-armed one, learned from Me these 

[Another reading is etani.-Tr.] five factors for the 

accomplishment of all actions, which have been 

spoken of in the Vedanta in which actions 

terminate. 

706



18.13 O mighty-armed one, nibodha, learn; me, 

from Me; imani, these; panca, five; karanani, 

factors, accessories, which are going to be statedfor 

drawing the attention of his (Arjuna's) mind 

and for showing the difference among these 

categories [Categories: locus (body) etc], the Lord 

praises those accessories in the succeeding verses 

as fit for being known-; siddhaye, for the 

accomplishment; sarva-karmanam, of all actions; 

proktani, which have been spoken of; sankhye, in 

Vedanta-sankhya is that scripture where the 

subject-matters [In the sentence, 'Thou art That', 

the word Thou means the individual Self, and That 

means Brahman. The comprehension of their unity, 

and also 'hearing, reflection and meditation' are 

referred to as the subject-matters.] to be known are 

fully (samyak) stated (khyayante)-; krtante, in 

which actions terminate. Krtante qualifies that very 

word (Vedanta). Krtam mean action. That in which 

occurs the culmination (anta) of that krtam is 

krtantam, i.e. the termination of actions. In the 

texts, '...as much utility as a man has in a well' 

(2.46), and 'O son of Prtha, all actions in their 

totality culminate in Knowledge' (4.33), the Lord 

707

shows the cessation of all actions when the 

knowledge of the Self dawns. Hence (it is said): 

'...which have been spoken of in that Vedanta 

where actions culminate and which is meant for 

the knowledge of the Self.' Which are they? This is 

being answered: 

18.14 The locus as also the agent, the different 

kinds of organs, the many and distinct activities, 

and, the divine is here the fifth. 



18.14 Adhisthanam, the locus, the body, which is 

the seat, the basis, of the manifestation of desire, 

hatred, happiness, sorrow, knowledge, etc.; tatha, 

as also karta, the agent, the enjoyer [The individual 

Self which has intelligence etc. as its limiting 

adjuncts, due to which it appears to possess their 

characteristics and become identified with them.] 

who has assumed the characteristics of the limiting 

adjuncts; prthak vidham, the different kinds of; 

karanam, organs, the ears etc. which, twelve [The 

five organs of knowledge (eyes, ears, nose, tongue 

and skin), the five organs of actions (hands, feet, 

speech, organ of excertion and that of generation), 

708

the mind and the intellect.] in number, are of 

different kinds for the experience of sound etc.; the 

vividhah, many; and prthak, distinct; cesta, 

activities connected with air-exhalation, inhalation, 

etc.; ca eva, and; daivam, the divine, i.e. the Sun 

and the others who are the presiding deities of the 

eye etc.; is atra, here, in relation to these four; 

pancamam, the fifth-completing the five. 

18.15 Whatever action a man performs with the 

body, speech and mind, be it just or its reverse, of it 

these five are the cuases. 



18.15 Yat, whatever; karma, action; narah, a man; 

prarabhate, performs; with these three-sarira-vanmanobhih, 

with the body, speech and mind; be it 

nyayyam, just, rigtheous, conforming to the 

scriptures; va, or; viparitam, its reverse, not 

conforming to the scriptures, unrighteous; and 

even such activities like closing the eyes etc. whch 

are consequent on the fact of living (i.e. instinctive 

acts)-they also are certainly the result of righteous 

and unrighteous acts done in earlier lives, and 

hence they are understood by the very, use of the 

709

words 'just and its reverse'-; tasya, of it, of all 

activities without exception; ete, these; panca, five, 

as mentioned; are the hetavah, causes. Objection: 

Well, are not the locus etc. the cause of all actions? 

Why is it said, '...performs with the body, speech 

and mind'? Reply: This fault does not arise. All 

actions described as 'enjoined' or 'prohibited' are 

mainly based on the three, body etc. Seeing, 

hearing, etc., which are characteristics of life and 

are subsidiaries to these (body etc.) [Seeing etc. are 

accomplished by the eye etc., which are part and 

parcel of the body etc.] , are divided into three 

groups and spoken of in, 'performs with the body,' 

etc. Even at the time of reaping the fruits (of 

actions), they are experienced mainly through 

these (three). Hence, there is no contradiction with 

the assertion that the five are the causes. 

18.16 This being the case, anyone, who, owing to 

the imperfection of his intellect, perceives the 

absolute Self as the agent, that man does not 

perceive (properly), and has a perverted intellect. 



710

18.16 Tatra is used for connecting with the topic 

under discussion. Tatra evam sati, this being the 

case, when actions are thus accomplished by the 

five causes mentioned above;-this portion has to be 

connected with 'perverted intellect' by way of 

causality [Actions are done by the body etc., but 

since a person thinks that the Self is the agent, 

therefore he is said to have a perverted intellect.]yah, 

tu, anyone, an unenlightened person, who; 

pasyati, perceives; kevalam, the absolute, pure; 

atmanam, Self; as the kartaram, agent-thinking, 'I 

myself am the agent of the actions being done by 

them', as a consequence of imagining the Self as 

identified with them; why?-akrta-buddhitvat, 

owing to the imperfection of his intellect, owing to 

his intellect not having been refined by the 

instructions of Vedanta and the teachers, and by 

reasoning-. Even the person who, believing in the 

Self as distinct from the body etc., looks upon the 

distinct [Ast. omits anyam (distinct).-Tr.], absolute 

Self as the agent, he, too, is surely of imperfect 

intellect. Hence, owing to his having an imperfect 

intellect, sah, that man; na, does not; pasyati, 

perceive (properly) either the truth about the Self 

or about actions. This is the meaning. Therefore he 

is a durmatih, man of perverted intellect, in the 

sense that his intellect is contemptible, perverse, 

711

corrupted, and the cause of repeatedly undergoing 

births and deaths. He does not perceive even while 

seeing-like the man suffering from Timira seeing 

many moons, or like one thinking the moon to be 

moving when (actually) the clouds are moving, or 

like the one seated on some conveyance (e.g. 

palanquin), thinking oneself to be moving when 

others (the bearers) are moving. Who, again, is the 

man of right intellect who perceives correctly? This 

is being answered: 

18.17 He who has not the feeling of egoism, whose 

intellect is not tainted, he does not kill, nor does he 

become bound-even by killing these creatures! 



18.17 Yasya, he who, the person whose intellect is 

refined by the instructions of the scriptures and the 

teachers, and reason; who has na, not; ahankrtah 

bhavah, the feeling of egoism, in whom does not 

occur the notion in the form, 'I am the agent'; i.e., 

he who sees thus: 'These five, viz locus etc. (14), 

imagined in the Self through ignorance, are verily 

the agents of all actions; not I. But I am the 

712

absolute, unchanging witness of their functions, 

'Without vita force, without mind, pure, superior 

to the (other) superior immutable (Maya)" (Mu. 

2.1.1)'; yasya, whose; buddhih, intellect, the 

internal organ, which is the limiting adunct of the 

Self; is na, not; lipyate, tainted, does not become 

regretful thinking, 'I have done this; as a result, I 

shall enter into hell'; whose intellect does not 

become thus tainted, he has a good intellect and he 

perceives (rightly). Api, even; hatva, by killing; 

iman, these; lokan, creatures, i.e. all living beings; 

sah he; does not hanti, kill-he does not perform the 

act of killing; nor does he nibadhyate, become 

bound, nor even does he become connected with 

its result, the fruit of an unrighteous action. 

Objection: Even if this be a eulogy, is it not 

contradictory to say, 'even by killing he does not 

kill'? Reply: This defect does not arise; for this 

becomes logical from the ordinary and the 

enlightened points of view. By adopting the 

empirical point of view (which consists in 

thinking), 'I am the slayer', by identifying the body 

with the Self, the Lord says, 'even by killing'; and, 

by taking His stand on the supreme Truth as 

explained above (the Lord says), 'he does not kill, 

nor does he become bound'. Thus both these surely 

become reasonable. Objection; Is it not that the Self 

713

certainly does act in combination with the locus 

etc., which conclusion follows from the use of the 

word kevala (absolute) in the text, 'the absolute Self 

as the agent' (16)? Reply: There is not such fault, 

because, the Self being changeless by nature, there 

is no possiblity of Its becoming united with the 

locus etc. For it is only a changeful entity that can 

possibly be united with another, or come to have 

agentship through combination. But, for the 

changeless Self there can be no combination with 

anything whatsoever. Hence, agentship through 

combination is not logical. Therefore, the 

absoluteness of the Self being natural, the word 

kevalam is merely a reiteration of an established 

fact. And the changelessness of the Self is well 

known from the Upanisads, the Smrtis and logic. 

As to that, in the Gita itself this has been 

established more than once in such texts as, 'It is 

said that...This is unchangeable' (2.25), 'Actions are 

being done by the gunas themselves' (see 3.27), 

'this ...supreme Self does not act...although existing 

in the body' (13.31), and in the Upanisads also in 

such texts as, 'It thinks, as it were, and shakes, as it 

were' (Br. 4.3.7). And from the standpoint of reason 

also, the royal path is to hold that the true nature of 

the Self is that It is partless, independent of others 

and changeless. Even if mutability (of the Self) be 

714

accepted, It should have a change that is Its own. 

The functions of the locus etc. cannot be attributed 

to the agency of the Self. Indeed, an action done by 

someone else cannot be imputed to another by 

whom it has not been done! As for what is imputed 

(on somebody) through ignorance, that is not his. 

As the quality of silver is not of nacre, or as surface 

or dirt attributed through ignorance to the sky by 

foolish people is not of the sky, similarly, the 

changes in the locus etc. also are verily their own, 

and not of the Self. Hence it has been well said that 

the enlightened person 'does not kill, nor is he 

bound', becuase of the absence of his being tainted 

by the idea that actions are done by himself. [Some 

translate this portion thus: '...because of the 

absence of the thought 'I am doing', and also due to 

the taintlessness of the mind'; or, '...in the absence 

of egotism and of all taint in the mind'.-Tr.] After 

having declared, 'This One does not kill, nor is It 

killed' (2.19); having stated the immutability of the 

Self through such texts as, 'Never is this One born' 

(2.20) , etc., which adduce the reason for this; 

having briefly stated at the commencement of the 

Scripture-in, 'he who knows this One as 

indestructible' (2.21)-that the enlightened man has 

no eligibility for rites and duties; and having 

deliberated in various places on that (cessation) 

715

which has been mooted in the middle (of the 

Scripture), the Lord, by way of summarizing the 

purport of the Scripture, concludes here by saying 

that the enlightened person 'does not kill, nor does 

he become bound.' If this be so, then it becomes 

established that the three kinds of results of 

actions, viz the undesirable etc., do not accrue to 

the monks, since it is reasonable that, because of 

the illogicality of their entertaining the idea of 

being embodied, all actions resulting from 

ignorance become abandoned (by them). And 

hence, as a consequence of a reversal of this, it 

becomes inevitable that the results do accrue to 

others. Thus, this is how the purport of the 

scripture Gita has been summed up. In order that 

this which is the essence of the teachings of all the 

Vedas should be. understood after deliberation by 

the learned ones possessing a sharp intellect, it has 

been explained by us in accordance with the 

scriptures and reasoning, in various places by 

dealing with it topically. Thereafter, now is being 

stated what promts actions: 

18.18 Knowledge, the object the knowledge and the 

knower-this is the threefold inducement to action. 

The comprehension of actions comes under three 

heads-the instruments, the object and the subject. 

716



18.18 Jnanam, knowledge (-being derived in the 

sense of 'that through which something is known', 

jnana means knowledge concerning all things in 

general-): so also jneyam, the object of knowledge 

(-that also is a reference to all objects in general-); 

similarly, parijnata, the knower, the experiencer, a 

product of ignorance, who partakes of the nature 

of the limiting adjuncts;-thus, this tripartite group 

formed by these is the trividha, threefold; karmacodana, 

inducement ot action, inducer of all actions 

in general. For, it is when the three, viz knowledge 

etc., combine that commencement of all actions 

meant either for acceptance or rejection 

[Acceptance, rejection or indifference.] are possible. 

After that, what are initiated by the five, viz locus 

etc., and are grouped in three ways according to 

the differences of their being based on speech, 

mind and body become comprehended under the 

three, viz instrument etc. This is what is being 

stated: Karma-sangrahah, the comprehension [It is 

well know that actions are based on the threeinstrument 

etc.] of actions; iti, comes under; 

trividhah, three heads, three classes; viz karanam, 

717

the instrument (-derived in the sense of that 

through which anything is done-), i.e. the external 

(organs) (ear etc.) and the internal (organs) 

(intellect etc.); karma, the object (-derivatively 

meaning that which is most cherished by the 

subject and is achieved through an act-); and karta, 

the subject (agent), who employs the instrument 

etc., who partakes of the nature of the limiting 

adjuncts. Sangrahah is derived thus: that in which 

something is comprehended. The comprehension 

of action (karma) is karma-sangrahah. Indeed, 

action becomes included in these three. Hence is 

this 'threefold comprehension of action'. Now then, 

since action, instrument and result are all 

constituted by the gunas, it becomes necessary to 

state the three fold variety in them based on the 

differences among the gunas, viz sattva, rajas and 

tamas. Hence it is begun: 

18.19 Knowledge, action and agent are stated in the 

teaching about the gunas to be only of three kinds 

according to the differences of the gunas. Hear 

about them also as they are. 



718

18.19 Jnanam, knowledge; karma, action-not the 

objective case in the technical sense, which is 

defined as 'that which is most cheirshed by the 

subject'; and karta, agent, the accomplisher of 

actions; procyate, are stated; guna-sankhyane, in 

the teaching about the gunas, in the philosophy of 

Kapila; to be eva, only (-only is used for emphasis, 

by way of showing that they have no classification 

other than that based on the gunas-); tridha, of 

three kinds; guna-bhedatah, according to the 

differences of the gunas, i.e. according to the 

differences of sattva etc. Even that philosophy 

teaching about the gunas is certainly vaild so far as 

it concerns the experiencer of the gunas, though it 

is contradictory so far as the non-duality of the 

supreme Reality, Brahman, is concerned. Those 

followers of Kapila are acknoweldge authorities in 

the ascertainment of the functions of the gunas and 

their derivatives. Hence, that scripture, too, is 

being referred to by way of eulogy of the subjectmatter 

going to be spoken of. Therefore there is no 

contradiction. Srnu, hear; tani, about them; api, 

also; yathavat, as they are, as established by reason 

and as propounded in the scriptures. Hear about 

knowledge etc. and all their diversities created by 

the differences of the gunas. The idea is , 

'Concentrate your mind on the subject going to be 

719

taught.' And now the threefold classification of 

knowledge is being stated: 

18.20 Know that knowledge to be originating from 

sattva through which one sees a single, 

undecaying, undivided Entity in all the diversified 

things. 



18.20 Viddhi, know; tat, that; jnanam, knowledge, 

realization of the Self as non-dual, complete 

realization; to be sattvikam, originating from 

sattva; yena, through which knowledge; iksate, one 

sees; ekam, a single; avyayam, undecaying-that 

which does not undergo mutation either in itself or 

by the mutation of its qualities-' i.e. eternal and 

immutable; bhavam, Entity-the word bhava is used 

to imply an entity-, i.e. the single Reality which is 

the Self; sarvabhutesu, in all things, in all things 

begining from the Unmanifest to the unmoving 

things; and through which knowledge one sees 

that Entity to be avibhaktam, undivided; in every 

body, vibhaktesu, in all the deversified things, in 

the different bodies. The idea is: that Reality which 

is the Self remains, like Space, undivided. Being 

720

ased on rajas and tamas, those that are the 

dualistic philosophies are incomplete, and hence 

are not by themselves adequate for the eradication 

of worldly existence. 

18.21 But know that knowledge to be originating 

from rajas which, amidst all things, apprehends the 

different entities of various kinds as distinct [As 

possessing distinct selves.]. 



18.21 Tu, but; viddhi, know; tat, that; jnanam, 

knowledge; to be rajasam, originating from rajas; 

yat, which; sarvesu bhutesu, amidst all things; 

vetti, apprehends-since knowledge cannot be an 

agent of hends-since knowledge cannot be an agent 

of action, therefore the meaning implied is, 'that, 

knowledge...through which one apprehends...'-; 

nana-bhavan, the different entities; prthagvidhan, 

of various kinds, i.e., those possessing diverse 

characteristics and different from oneself; 

prthakrvena, as distinct, as separate in each body. 

18.22 But that (knowledge) is said to be born of 

tamas which is confined to one form as though it 

721

were all, which is irrational, not concern with truth 

and triivial. 



18.22 But tat, that knowledge; is udahrtam, said to 

be; tamasam, born of tamas; yat, which is; saktam, 

confined; ekasmin, to one; karye, from, to one body 

or to an external image etc., krtsnavat, as though it 

were all, as though it comprehended everything, 

thinking, 'The Self, or God, is only this much; there 

is nothing beyond it,'-as the naked Jainas hold that 

the soul conforms to and has the size of the body, 

or (as others hold) that God is merely a stone or 

wood-, remaining confined thus to one form; 

ahaitukam, which is irrational, bereft of logic; atattvarthavat, 

not concerned with truth-tattvartha, 

truth, means some-thing just as it is; that 

(knowledge) which has this (truth) as its object of 

comprehension is tattvarthavat; that without this is 

; a-tattvarthavat-; and which, on account of the 

very fact of its being irrational, is alpam, trivial, 

because it is concerned with trifles or is productive 

of little result. This kind of knowledge is indeed 

found in non-discriminating creatures in whom 

722

tamas predominates. Now is being stated the 

threehold division of action: 

18.23 The daily obligatory action which is 

performed without attachment and without likes 

or dislikes by one who does not hanker for 

rewards, that is said to be born of sattva. 



18.23 Niyatam, the daily obligatory; karma, action; 

yat, which; is krtam, performed; sanga-rahitam, 

without attachment; araga-dvesatah, without likes 

or dislikes; aphala-prepsuna, by one who does not 

hanker for rewards, by an agent who is the 

opposite of one who is desirous of the fruits of 

action; tat, that (action); ucyate, is said to be; 

sattvikam, born of sattva. 

18.24 But that action is said to be born of rajas 

which is done by one desirous of results or by one 

who is egotistic, and which is highly strenuous. 



723

18.24 But tat, that; karma, action; udahrtam, is said 

to be; rajasam, born of rajas; yat, which; is kriyate, 

done; kamepsuna by one desirous of results; va, or; 

saahankarena, by one who is egotistic; and 

bahulaayasam, which is highly strenuous, 

accomplished by the agent with great effort. 

'Egotistic' is not used in contrast to knowledge of 

Truth. What then? It is used in contrast to the 

absence of egotism in an ordinary person versed in 

the Vedic path. For in the case of the knower of the 

Self, who is not egotistic in the real sense, there is 

no question of his being desirous of results or of 

being an agent of actions requiring great effort. 

Even of actions born of sattva, the agent is one who 

has not realized the Self and is possessed of 

egoism; what to speak of actions born of rajas and 

tamas! In common parlance, a person versed in the 

Vedic path, even though not possessing knowledge 

of the Self, is spoken of as being free from egotism 

thus-'This Brahmana is free from egotism'. 

Therefore, 'sahan-karena va' is said in contrast to 

him only. Punah (again) is used to complete the 

meter. 

18.25 That action is said to be born of tamas which 

is undertaken out of delusion, (and) without 

724

consideration of its consequence, loss, harm and 

ability. 



18.25 Tat, that; karma, action; yat, which; is 

arabhyate, undertaken; mohat, out of delusion, 

non-discrimination; anapeksya, without 

consideration of; its anubandham, consequence, 

the result which accrues later; ksayam, loss-that 

losss which is incurred in the form of loss of energy 

or loss of wealth in the course of any action; 

himsam, harm, suffering to creatures; and 

paurusam, ability, prowess-one's own ability fest 

as, 'I shall be able to complete this task';-without 

consideration of these, from 'consequence' to 

'ability', ucyate, is said to be; tamasam, born of 

tamas. 

18.26 [Ast. introduces this verse with 'Idanim 

kartrbhedah ucyate, Now is being stated the 

distinctions among the agents.'-Tr.] The agent who 

is free from attachment [Attachment to results or 

the idea of agentship.], not egotistic, endowed with 

fortitude and diligence, and unperturbed by 

success and failure is said to be possessed of sattva. 

725



18.26 Karta, the agent; who is mukta-sangah, free 

from attachment-one by whom attachment has 

been given up; anahamvadi, not egotisic, not given 

to asserting his ego; dhrti-utsaha-samanvitah, 

endowed with fortitude and diligenc; and 

nirvikarah, unperturbed; siddhi-asiddhyoh, by 

success and failure, in the fruition and non-fruition 

of any action under-taken-led only by the authority 

of the scriptures, not by attachment to results etc. 

[Etc. stands for attachment to work.];-the agent 

who is such, he is ucyate, said to be; sattvikah, 

possessed of sattva. 

18.27 The agent who has attachment, who is 

desirous of the results of actions, covetous, cruel by 

nature, unclean and subject to joy and sorrow is 

declared to be possessed of rajas. 



18.27 Karta, the agent; ragi, who has attachment; 

karma-phala-prepsuh, who is desirous of the 

726

esults of actions; lubdhah, covetous, greedy for 

other's property, and does not part with his own 

(when) at holy places; himsatmakah, cruel by 

nature, having a nature that cuases pain to others; 

asucih, unclean, devoid of internal and external 

cleanliness; and harsa-soka-anvitah, subject to joy 

and sorrow, affected by these two, joy and sorrowjoy 

at the acquisition of desired objects, sorrow at 

getting undesired objects and losing coverted 

objects; and elation and dejection may occur to that 

very person from his actions being aided or 

hindered; one who is subject to those-; parikirtitah, 

is declared to be; rajasah, possessed of rajas. 

18.28 The agent who is unsteady, naive, 

unbending, deceitful, wicked, [A variant reading is 

naikrtikah.-Tr.] lazy, morose and procrastinating is 

said to be possessed of tamas. 



18.28 The agent who is ayuktah, unsteady; 

prakrtah, naive, of very unrefined intelligence, like 

a child; stabdhah, unbending like a staff-he does 

not bend down to anyone; sathah, deceitful, 

cunning, hiding his own powers; naiskrtikah, 

727

wicked, given to destroying the livelihood of 

others; alasah, lazy, not inclined even to his own 

duties; visadi, morose, ever in a mood of dejection; 

and dirghasutri, procrastinating, postponing duties 

for long, [Ast. adds here, 'sarvada 

mandasvabhavah, always slow by nature'.-Tr.] not 

accomplishing even in a month what is to be done 

today or tomorrow;-one who is such, he ucyate, is 

said to be; tamasah, possessed of tamas. 

18.29 O Dhananjaya, listen to the classification of 

the intellect as also of fortitude, which is threefold 

according to the gunas, while it is being stated 

elaborately and severally. 



18.29 O Dhananjaya, srnu, listen; bhedam, to the 

classification; buddheh, of the intellect; ca eva, as 

also; the classification dhrteh, of fortitude; 

trividham, which is threefold; gunatah, according 

to the gunas, sattva etc. -this much is an apporistic 

statement-; procyamanam, while it is being stated; 

asesena, elaborately, just as it is, without omitting 

728

anything; and prthaktvena, severally. Arjuna is 

called Dhananjaya because, in the course of his 

expedition to conquer all the qaurters. he won 

immense human and divine wealth (dhana). 

18.30 O Partha, that intellect is born of sattva which 

understands action and withdrawal, duty and 

what is not duty, the sources of fear and 

fearlessness, and bondage and freedom. 



18.30 O Partha, sa, that; buddhih, intellect; is 

sattviki, born of sattva; ya, which; vetti, 

understands; pravrttim, action, the path of rites 

and duties, which is the cause of bondage; and 

nivrttim, withdrawal, the path of renunciation, 

which is the cause of Liberation-since action and 

withdrawal are mentioned in the same sentence 

along with bondage and freedom, therefore they 

mean 'the path of rites and duties and of 

renunciation'-; karya-akarye, duty and what is not 

duty, i.e. what is enjoined or prohibited, [Ast. adds 

laukike vaidike va (ordinary or Vedic injunctions 

and prohibitions) after vihita-pratisiddhe; and it 

adds sastrabuddheh before kartavya-akartavye- 

729

what ougth to be done or ought not to be done by 

one who relies on the scriptures.-Tr.] what ought to 

be done or ought not to be done, action and 

inaction. With regard to what? With regard to 

action leading to seen or unseen, results, 

undertaken according to place, time, etc. Bhayaadhaye, 

the sources of fear and fearlessness, i.e. the 

cuases of fear and fearlessness, with regard to seen 

or unseen objects; bandham, bondage, along with 

its cause; and moksam, freedom, along with its 

cause. In this context, knowing is a function of the 

intellect; but the intellect is the possesser of the 

function. Fortitude also is only a particular 

function of the intellect. 

18.31 O Partha, that intellect is born of rajas with 

which one wrongly understands virtue and vice as 

also what ought to be done and ought not to be 

done. 



18.31 O Partha, sa, that; buddhih, intellect; is rajasi, 

born of rajas; yaya, with which; prajanati, one 

730

understands; ayathavat, wrongly, not truly, not by 

discerning it from all points of view; dharmam, 

virtue, as prescribed by the scritpures; and 

adharmam, vice, what is prohibited by them; [By 

dharma and adharma are implied the seen and the 

unseen results of actions as revealed by the 

scriptures; karya and akarya respectively refer to 

the actual doing of what ought to be done and the 

not doing of what ought not to be done.] ca eva, as 

also; karyam, what ought to be done; and akaryam, 

what ought not to be done-those very 'duty' and 

'what is not duty' as stated earlier. 

18.33 O Partha, the firmness that is unfailing 

through concentration, with which one restrains 

the functions of the mind, vital forces and the 

organs, that firmness is born of sattva. 



18.33 O Partha, dhrtya, the firmness; (-is connected 

with the remote word) avyabhicarinya, that is 

unfailing; yogena, through concentration, i.e. (the 

firmness that is) ever associated with samadhi 

(absorption in Brahman); yaya, with which; 

dharayate, one restrains;-what?-manah-prana- 

731

indriya-kriyah, the functions of the mind, vital 

forces and organs-restrains them from tending 

towards the path opposed to the scriptures-. 

Indeed, when restrained with firmness, they do not 

incline towards objects prohibited by the 

scriptures. Sa, that; dhrtih, firmness, which is of 

this kind; is sattviki, born of sattva. What is mean 

is that when one restrains the functions of the 

mind, vital forces and organs with unfailing 

firmness, one does so through yoga, concentration. 

18.34 But, O Partha, the firmness with which one 

holds on to righteousness, covetable things and 

wealth, being desirous of their fruits as the 

occasion for each arises, that firmness is born of 

rajas. 



18.34 Tu, but, O Partha; the dhrtya, firmness; yaya, 

with which; a person dharayate, holds on to; 

dharma-kama-arthan, righteousness, covetable 

things and wealth-entertains the conviction in the 

mind that these ought to be pursued always; and 

becomes phala-akanksi, desirous of their fruits; 

prasangena, as the occasion for each arises, 

732

according as the situation arises for holding on to 

any one of dharma etc.; sa, that; dhrtih, firmness; is 

rajasi, born of rajas. 

18.35 That firmness is considered [Some editions 

read partha in place of mata (considered).-Tr.] to be 

born of tamas due to which a person with a corrupt 

intellect does not give up sleep, fear, sorrow, 

despondency as also sensuality. 



18.35 That firmness is mata, considered to be; 

tamasi, born of tamas; yaya, due to which; 

durmedha, a person with a corrupt intellect; na 

vimuncati, does not give up-indeed, holds fast to; 

svapnam, sleep; bhayam, fear; sokam, sorrow; 

visadam, despondency; eva ca, as also; madam, 

sensuality, enjoyment of objects-mentally holding 

these as things that must always be resorted to, 

considering them to be greatly important to 

himself, like a drunkard thinking of wine. The 

threefold division of action as also of agents 

according to the differences of the gunas has been 

stated. After that, now is being stated the threefold 

division of results and happiness: 

733

18.36 Now hear from Me, O scion of the Bharata 

dynasty, as regards the three kinds of joy: That in 

which one delights owing to habit, and certainly 

attains the cessation of sorrows; [S. and S.S. take 

the second line of this verse along with the next 

verse referring to sattvika happiness.-Tr.] 



18.36 Idanim, now; srnu, hear; me, from Me i.e. be 

attentive to what I say; tu, as regards; the 

trividham, three kinds of; sukham, joy, O scion of 

the Bharata dynasty. Yatra, that in which; ramate, 

one delights, derives pleasure; abhyasat, owing to 

habit, due to frequent repetition; and in the 

experinece of which joy one nigacchati, certainly 

attains; duhkhantam, the cessation of sorrow-. 

18.37 That which is like poison in the beginning, 

but comparable to nectar in the end, and which, 

arises from the purity of one's intellect-that joy is 

spoken of as born of sattva. 

734



18.37 Yat, that joy which is; iva, like; visam, poison, 

a source of pain; agre, in the beginning-when it 

first comes in the early stages of (acquisition) of 

knowledge, detachment, meditation and 

absorption, since they involve great struggle; but 

amrtopamam, comparable to nectar; pariname, in 

the end, when it arises from the maturity of 

knowledge, detachment, etc.; and which atmabuddhi-prasadajam, 

arises from the purity 

(prasada), trasparence like water, of one's intellect 

(atma-buddhi); tat, that; sukham, joy; is proktam, 

spoken of, by the learned ones ;as sattvikam, born 

of sattva. Or, the phrase atma-buddhi-prasadajam 

may mean 'arising from the high degree of 

clearness of that atma-buddhi (knowledge of or 

connected with the Self)'; therefore it is born of 

sattva. 

18.38 That joy is referred to as born of rajas which, 

arising from the contact of the organs and (their) 

objects, is like nectar in the beginning, but like 

poison at the end. 

735



18.38 Tat, that; sukham, joy; is smrtam, referred to; 

as rajasam, born of rajas; yat, which; visayaindriya-samyogat, 

arising from the contact of the 

organs and (their) objects; is amrtopamam, like 

nectar; agre, in the beginning, in the intial 

moments; but iva, like; visam, poison; pariname, at 

the end-at the end of full enjoyment of the objects 

(of the senses), because it causes loss of strength, 

vigour, beauty, wisdom, [Prajna, the capacity to 

understand whatever is heard.] retentive faculty, 

wealth and diligence, and because it is the cause of 

vice and its consequent hell etc. 

18.39 That joy is said to be born of tams which, 

both in the beginning and in the sequel, is delusive 

to oneself and arises from sleep, laziness and 

inadvertence. 



18.39 That joy is udahrtam, said to be; tamasam, 

born of tamas; yat, which; both agre, in the 

beginning; ca, and; anubandhe, in the sequel, after 

736

the end (of enjoyment); is mohanam, delusive; 

atmanah, to oneself; and nidra-alasya-pramadauttham, 

arises from sleep, laziness and 

inadvertence. Therefore, now is begun a verse in 

order to conclude this section [The section showing 

that all things in the whole of creation are under 

the influence of the three gunas.]. 

18.40 There is no such entity in the world or, again, 

among the gods in heaven, which can be free from 

these three gunas born of Nature. 



18.40 Na asti, there is no; tat, such; sattvam, entity, 

living creatures like men and others, or non-living 

things; prthivyam, in the world; va punah, or, 

again; an entity devesu, among the gods; divi, in 

heaven; yat, which; syat, can be [-this is connected 

with the preceding portion 'na tat, there is no such 

(entity)'-]; muktam, free; ebhih, from these; 

trubhih, three; gunaih, gunas, sattva etc.; prakrtijaih, 

born of Nature. It has been said that the entire 

transmigratory state together with its roots, 

characterized by action, agent and resuls- 

737

consisting of the gunas, sattva, rajas and tamas-, 

and projected by ignorance, is an evil. And this 

also has been said through the imagery of the Tree 

in the verse, '...which has its roots upward' etc. 

(15.1). It has been further said that, 'after felling 

that (Tree), with the strong sword of detachment, 

thereafter, that State has to be sought for' (15.3-4). 

And, as to that, since all things consist of the three 

gunas, there arises the impossibility of the 

eradication of the cause of worldly existence. 

Hence, it has to be shown how it can be eradicated. 

Besides, the purport of the scripture Gita has to be 

summed up, and it has also to be shown that the 

import of all the Vedas and the Smrtis, which must 

be put into practice by those who long for the Goal 

of human life, is verily this much. Hence begin the 

verses, 'The duties of the Brahmanas, the Ksatriyas 

and the Vaisyas...', etc. 

18.41 O scorcher of enemies, the duties of the 

Brahmanas, the Ksatriyas and the Vaisyas, as also 

of the Sudras have been fully classified according 

to the gunas born from Nature. 



738

18.41 Parantapa, O scorcher of enemies; karmani, 

the duties; brahmana-ksatriya-visam, of the 

Brahmanas, the Ksatriyas and the Vaisyas; ca, as 

also; sudranam, of the Surdras-the Sudras have not 

been included with the others (in the compund 

word) because, owing to their having a single 

birth, [Sudras have no right to be invested with the 

sacred thread which, in the case of the other three 

castes, symbolizes a second birth.] they have no 

right to (the study of) the Vedas; pravibhaktani, 

have been fully classified, have been prescribed by 

making distinctions among them;-according to 

what?-gunahi, according to the gunas; svabhavaprabhavaih, 

born from Nature. Nature means the 

Praktrti of God, His Maya consisting of the three 

gunas. 'Born from Nature' means 'born of these 

three gunas. In accordnace with these the duties 

such as control of the internal organs, etc. of the 

Brahmanas and others have been classified. Or (the 

meaning is): The source of the nature of the 

Brahmanas is the quality of sattva. Similarly, the 

source of the nature of the Ksatriyas is rajas, with 

sattva as a subordinate (quality); the source of the 

nature of the Vaisyas is rajas, with tamas as the 

subordinate (quality); the source of the nature of 

the Sudras is tamas, with rajas as the subordinate 

(quality); for the natures of the four are seen to be 

739

tranquillity. lordliness, industriousness and 

dullness respectively. Or, svabhava (nature) means 

the (individual) tendencies of creatures earned in 

their past lives, which have become manifest in the 

present life for yielding their own results. The 

gunas which have that svabhava as their source 

(prabhava) are svabhava-prabhavah gunah. Since 

the manifestation of the gunas cannot logically be 

uncaused, therefore a specific cause [i.e. the 

tendencies are the efficient cause, and Nature is the 

material cause.] has been posited by saying that 

Nature is the cause. Thus, the duties such as 

control of the internal organs etc. have been 

classified in keeping with the effects of the gunas, 

sattva, rajas and tamas, which are born of Nature, 

born of Prakrti. Objection: Well, are not the duties 

like controlling the internal organs etc. of the 

Brahmanas and others classified and enjoined by 

the scriptures? Why is it said that they are 

classified according to the gunas sattva etc.? Reply: 

This objection is not valid. For, the duties like 

controlling the internal organs etc. of the 

Brahmanas and others have been classified even by 

the scriptures verily in keeping with the specific 

qualities sattva etc.; certainly, not without 

reference to the gunas. Hence, though the duties 

have been divided by the scriputres, they are said 

740

to have been classified according to the gunas. 

Which, again, are those duties? They are being 

spoken of: 

18.42 The natural duties of the Brahmanas are the 

control of the internal and external organs, 

austerity, purity, forgiveness, straightforwardness, 

knowledge as also wisdom [Knowledge refers to 

the understanding of subjects presented by the 

scriptures; wisdom means making them matters of 

one's own experience.] and faith. 



18.42 Svabhavajam brahma-karma, the natural 

duties of the Brhamanas, of the Brahmana caste; 

are samah, control of the internal organs; damah, 

control of the external organs-these bear the 

meanings as explained earlier (see 6.3, 10.4, 16.1); 

tapah, austerity-bodily austerity, as explained 

before (17.14); saucam, purity, as already explained 

(in 13.7, 16.3); ksantih, forgiveness; arjavam, 

straightforwardness, simplicity; jnanam, 

knowledge; eva ca, as also vijnanam, wisdom; 

astikyam, faith, the idea of truth [Truth of the 

scritpures, existence of God, etc. In place of astibhavah 

Ast reads astika-bhavah, the feeling of 

conviction with regard to the existence of God and 

741

the other world. Tr.] respect for the teaching of the 

scriptures. By svabhavajam (natural) is conveyed 

the very same idea as was expressed in 'classified 

according to the gunas born from Nature' (41). 

18.43 The natural duties of the Ksatriyas are 

heroism, boldness, fortitude, capability, and also 

not retreating from battle, generosity and 

lordliness. 



18.43 Svabhavajam, the natural; ksatra-karma, [A 

variant reading is ksatram karma.-Tr.] enjoined 

duties of the Ksatriyas, of the Ksatriya caste; are 

sauryam, heroism; tejah, boldness; dhrtih, 

fortitude, as is seen in the case of one who is not 

depressed under all circumstances, being sustained 

by doggedness; daksyam, capability engagement 

without confusion in duties which suddenly 

present them-selves; api ca, and also; apalayanam, 

not retreating; yuddhe, from battle, not fleeing 

from enemies; danam, generosity, being free in the 

distribution of gifts; isvarabhavah, lordliness, 

manifesting (exercising) rulership over those who 

have to be ruled. 

742

18.44 The natural duties of the Vaisyas are 

agriculture, cattle-rearing and trade. Of the Sudras, 

too, the natural duty is in the form of service. 



18.44 Svabyavajam, the natural; vaisya-karma, 

duties of the Vaisyas, of the Vaisya caste; are krsigauraksyavanijyam, 

agriculture, cattle rearing and 

trade: Krsi is tilling of land. Orre who rears cattle 

(go) is goraksa; the abstract form of that word is 

gauraksyam, animal-husbandry. Vanijyam means 

the occupation of a trader, consisting of buying 

and selling. Sudrasya, of the Sudra; api, too; 

svabhavajam, the natural; karma, duty; is 

paricaryatmakam, in the form of service. When 

rightly pursued, the natural result of these duties 

enjoined for the castes is the attainment of heavenwhich 

act is evident from such Smrti texts as, 

'People belonging to the castes and stages of life, 

who are true to their own duties, experience after 

death the fruit of their actions. And after that, as a 

result of the remnants of their merits they are born 

in some excellent region, caste and family, with 

greater piety, longevity, learning, conduct, wealth, 

743

happiness and intelligence' (Ap. Dh. Su. 2.2.2.3), 

etc. And in the Puranas also it is particularly 

mentioned that poeple belonging to the (different) 

castes and stages of life come to have specific 

results in the form of different worlds. But this 

result that is going to be stated follows from a 

different cause: 

18.45 Being devoted to his own duty, man attains 

complete success. Hear that as to how one devoted 

to his own duty achieves success. 



18.45 Sve sve karmani abhiratah, being devoted to 

his own duty, which has different characteristics as 

stated above; narah, man, the person qualified 

therefor; labhate, attains; samsiddhim, complete 

success, characterized as the ability for 

steadfastness in Knowledge, which follows from 

the elimination of the impurities of body and mind 

as a result of fulfilling his own duty. Does the 

complete success follow merely from the fulfilment 

of one's own duty? No. How then? Srnu, hear; tat, 

that; yatha, as to how, through what means; sva- 

744

karma-niratah, one devoted to his own duty; 

vindati, acheives; siddim, success. 

18.46 A human being achieves success by adoring 

through his own duties Him from whom is the 

origin of creatures, and by whom is all this 

pervaded. 



18.46 Manavah, a human being; vindati, achieves; 

siddhim, success, merely in the form of the ability 

for steadfastness in Knowledge; abhyarcya, by 

adoring, worshipping; svakarmana, with his own 

duties stated above, as allotted to each caste; tam, 

Him, God; yatah, from whom, from which God; 

comes pravrttih, origin,-or, from which internal 

Ruler comes the activities; ;bhutanam, of creatures, 

of living beings; and yena, by whom, by which 

God; is tatam, pervaded; sarvam, all; idam, this 

world. Since this is so, therefore, 

18.47 One's own duty, (though) defective, is 

superior to another's duty well performed. By 

performing a duty as dictated by one's own nature, 

one does not incur sin. 

745



18.47 Svadharmah, one's own duty; though 

vigunah, defective-the word though has to be 

supplied-; is sreyan, superior to, more 

praiseworthy than; paradharmat, another's duty; 

su-anusthitat, well performed. Kurvan, by 

performing; karma, a duty; svabhavaniyatam, as 

dictated by one's own nature-this phrase means the 

same as svabhavajam (born from Nature) which 

has been stated earlier-; na apnoti, one does not 

incur; kilbisam, sin. As poison is not harmful to a 

worm born it it, so one does not incur sin by 

performing a duty dictated by one's own nature. It 

has been siad that, as in the case of a worm born in 

poison, a person does not incur sin while 

performing his duties which have been dictated by 

his own nature; and that someone else's duty is 

fraught with fear; also that, one who does not have 

the knoweldge of the Self, (he) surely cannot 

remain even for a moment without doing work (cf. 

3.5). Hence- 

18.48 O son of Kunti, one should not give up the 

duty to which one is born, even though it be faulty. 

746

For all undertakings are surrounded with evil, as 

fire is with smoke. 



18.48 Kaunteya, O son of Kunti; na tyajet, one 

should not give up;-what?-the karma, duty; 

sahajam, to which one is born, which devolves 

from the very birth; api, even though; it be 

sadosam, faulty, consisting as it is of the three 

gunas. Hi, for; sarva-arambhah, all undertakings (whatever 

are begun are arambhah, i.e. 'all actions', 

according to the context-), being constituted by the 

three gunas (-here, the fact of being constituted by 

the three gunas is the cause-); are avrtah, 

surrounded; dosena, with evil; iva, as;; agnih, fire; 

is dhumena, with smoke, which comes into being 

concurrently. One does not get freed from evil by 

giving up the duty to which one is born-called 

one's own duty-, even though (he may be) fulfilling 

somebody else's duty. Another's duty, too, is 

fraught with fear. The meaning is: Since action 

cannot be totally given up by an unelightened 

person, therefore he should not relinquish it. 

Opponent: Well, is it that one should not abandon 

action because it cannot be given up completely, or 

747

is it because evil [Evil resulting from discarding 

daily obligatory duties.] follows from the giving up 

of the duty to which one is born? Counterobjection: 

What follows from this? Opponent: If it 

be that the duty to which one is born should not be 

renounced because it is impossible to relinquish it 

totally, then the conclusion that can be arrived at is 

that complete renunciation (of duty) is surely 

meritorious! Counter-objection: Truly so. But, may 

it not be that total relinquishment is itself an 

impossibility? Is a person ever-changeful like the 

gunas of the Sankhyas, or is it that action itself is 

the agent, as it is in the case of the momentary five 

[Rupa (from), vedana (feeling), vijnana 

(momentary consciousness), sanjna (notion), 

samskara (mental impressions)-these have only 

momentary existence. In their case there can be no 

distinction between action and agent, simply due 

to the fact of their being momentary.] forms of 

mundane consciousness propounded by the 

Buddhists? In either case there can be no complete 

renunciation of action. Then there is also a third 

standpoint (as held by the Vaisesikas): When a 

thing acts it is active, and inactive when that very 

thing does not act. If this be the case here, it is 

possible to entirely give up actions. But the 

speciality of the third point of view is that a thing 

748

is not ever-changing, nor is action itself the agent. 

What then? A nonexistent action originates in an 

existing thing, and an existing action gets 

destroyed. The thing-in-itself continues to exist 

along with its power (to act), and that itself is the 

agent. This is what the followers of Kanada say. 

[Their view is that agentship consists in 'possessing 

the power to act', not in being the substratum of 

action.] What is wrong with this point of view. 

Vedantin: The defect indeed lies in this that, this 

veiw is not in accord with the Lord's view. 

Objection: How is this known? Vedantin: Since the 

Lord as said, 'Of the unreal there is no being...,' etc. 

(2.16). The view of the followers of Kanada is, 

indeed, this that the non-existent becomes existent, 

and the existent becomes nonexistent. Objection: 

What defect can there be if it be that this view, 

even though not the view of the Lord, yet conforms 

to reason? Vedantin: The answer is: This is surely 

faulty since it contradicts all valid evidence. 

Objection: How? Vedantin: As to this, if things like 

a dvyanuka (dyad of two anus, atoms) be 

absolutely nonexistent before origination, and after 

origination continue for a little while, and again 

become absolutely non-existent, then, in that acase, 

the existent which was verily nonexistent comes 

into being, [Here Ast. adds, 'sadeva asattvam 

749

apadyate, that which is verily existent becomes 

nonexistent'.-Tr.] a non-entity becomes an entity, 

and an entity becomes a non-entity! If this be the 

view, then the non-enity that is to take birth is 

comparable to the horns of a hare before it is born, 

and it comes into being with the help of what are 

called material (inherent), non-mateial (noninherent) 

and efficient causes. But it cannot be said 

that nonexistence has origination in this way, or 

that it depends on some cause, since this is not seen 

in the case of nonexistent things like horns of a 

hare, etc. If such things as pot etc. which are being 

produced be of the nature of (potentially) existing 

things, then it can be accepted that they originate 

by depending on some cause which merely 

manifests them. [According to Vedanta, before 

origination a thing, e.g. a pot, remains latent in its 

material cause, clay for instance, with its name and 

form unexpressed, and it depends on other causes 

for the manifestation of name and form.] 

Moreover, if the nonexistent becomes existent, and 

the existent becomes non-existent, then nobody 

will have any faith while dealing with any of the 

means of valid knowledge objects of such 

knowledge, because the conviction will be lacking 

that the existent is existent and the nonexistent is 

nonexistent! Further, when they speak of 

750

origination, they (the Viasesikas) hold that such a 

thing as a dvyanuka (dyad) comes to have 

relationship with its own (material) causes (the two 

atoms) and existence, and that it is nonexistent 

before origination; but later on, depending on the 

operation of its own causes, it becomes connected 

with its own causes, viz the atoms, as also with 

existence, through the inherent (or inseparable) 

relationship called samavaya. After becoming 

connected, it becomes an existent thing by its 

inherent relationship with its causes. [The effect 

(dyad) has inherent relationship with existence 

after its material causes (the two atoms) come into 

association.] It has to be stated in this regard as to 

how the nonexistent can have an existent as its 

cuase, or have relationship with anything. For 

nobody can establish through any valid means of 

knowledge that a son of a barren woman can have 

any existence or relationship or cause. Vaisesika: Is 

it not that relationship of a non-existent thing is not 

at all established by the Vaisesikas? Indeed, what is 

said by them is that only existent entities like 

dvyanuka etc. have the relationship in the form of 

samavaya with their own causes. Vedantin: No, for 

it is not admitted (by them) that anything has 

existence before the (samavaya) relationship 

(occurs). It is surely not held by the Vaisesikas that 

751

a pot etc. have any existence before the potter, (his) 

stick, wheel, etc. start functioning. Nor do they 

admit that clay itself takes the shape of a pot etc. 

As a result, it has to be admitted (by them) as the 

last aternative that nonexistence itself has some 

relationship! Vaisesika: Well, it is not contradictory 

even for a nonexistent thing to have the 

relationship in the form of inherence. Vedantin: 

No, because this is not seen in the case of a son of a 

barren woman etc. If the antecedent nonexistence 

(prag-abhava) of the pot etc. alone comes into a 

relationship with its own (material) cause, but not 

so the nonexistence of the son of a barren woman 

etc. though as nonexistence both are the same, then 

the distinction between the (two) nonexistences has 

to be explained. Through such descriptions ( of 

abhava, nonexistence) as nonexistence of one, 

nonexistence of two, nonexistence of all, 

antecedent nonexistence, nonexistence after 

destruction, mutual nonexistence and absolute 

non-existence, nobody can show any distinction (as 

regards nonexistence itself)! There being no 

distinction, (therefore, to say that:) 'it is only the 

"antecedent nonexistence" of the pot which takes 

the form of the pot through the (action of) the 

potter and others, and comes into a relationship 

with the existing pot-halves which are its own 

752

(material) causes and becomes fit for all empirical 

processes [Such as production, destruction, etc.] 

but the "nonexistence after destruction" of that very 

pot does not do so, though it, too, is nonexistence. 

Hence, the "nonexistence after destruction", etc. 

[Etc. stands for 'mutual nonexistence (anyonyaabhava)' 

and 'absolute nonexistence (atyantaabhava)'.] 

are not fit for any empirical processes, 

whereas only the "antecedent nonexistence" of 

things called dvyanuka etc. is fit for such empirical 

processes as origination etc.'-all this is 

incongruous, since as nonexistence it is 

indistinguishable, as are 'absolute nonexistence' 

and 'nonexistence after destruction'. Vaisesika: 

Well, it is not at all said by us that the 'antecedent 

nonexistence' becomes existent. Vedantin: In that 

case, the existent itself becomes existent , as for 

instance, a pot's becoming a pot, or a cloth's 

becoming a cloth. This, too, like nonexistence 

becoming existent, goes against valid evidence. 

Even the theory of transformation held by the 

Sankhyas does not differ from the standpoint of the 

Vaisesikas, since they believe in the origination of 

some new attribute [i.e. in the origination of a 

transformation that did not exist before.] and its 

destruction. Even if manifestation and 

disappearance of anything be accepted, yet there 

753

will be contradiction with valid means of 

knowledge as before in the explanation of existence 

or nonexistence of manifestation and 

disappearance. Hereby is also refuted the idea that 

origination etc. (of an effect) are merely particular 

states of its cuase. As thelast alternative, it is only 

the one entity called Existence that is imagined 

variously through ignorance to be possessed of the 

states of origination, destruction, etc. like an actor 

(on a stage). This veiw of the Lord has been stated 

in the verse, 'Of the unreal there is no being...' 

(2.16). For, the idea of existence is constant, while 

the others are inconstant. Objection: If the Self be 

immutable, then how does the 'renunciation of all 

actions' become illogical? Vedantin: If the adjuncts 

(i.e. body and organs) be real or imagined through 

ignorance, in either case, action, which is their 

attribute, is surely superimposed on the Self 

through ignorance. From this point of view it has 

been said that an unenlightened person is 

incapable of totally renouncing actions even for a 

moment (cf. 3.5). The enlightened person, on the 

other hand, can indeed totally renounce actions 

when ignorance has been dispelled through 

Illumination; for it is illogical that there can (then) 

remain any trace of what has been superimposed 

through ignorance. Indeed, no trace remains of the 

754

two moons, etc. superimposed by the vision 

affected by (the disease called) Timira when the 

desease is cured. This being so, the utterance, 

'having given up all actions mentally' (5.13), etc. as 

also, 'Being devoted to his own duty' (45) and 'A 

human being achieves 'success by adoring Him 

through his own duties (46), becomes justifiable. 

What was verily spoken of as the success arising 

from Karma (-yoga), characterized as the fitness for 

steadfastness in Knowledge,-the fruit of that 

(fitness), characterized as 'steadfastness in 

Knowledge' consisting in the perfection in the form 

of the state of one (i.e. a monk) free from duties, 

has to be stated. Hence the (following) verse is 

begun: 

18.49 He whose intellect remains unattached to 

everything, who has conquered his internal organs 

and is desireless, attains through monasticism the 

supreme perfection consisting in the state of one 

free from duties. 



18.49 Asakta-buddhih, he whose intellect, the 

internal organ, remains unattached; sarvatra, to 

755

everything, with regard to son, wife and others 

who are the cuases of attachment; jitatma, who has 

conquered his internal organs; and vigata-sprhah, 

who is desireless, whose thirst for his body, life 

and objects of enjoyment have been eradicated;-he 

who is such a knower of the Self, adhigaccahti, 

attains; sannyasena, through monasticism, through 

perfect knowledge or through renunciation of all 

actions preceded by this knowledge; the paramam, 

supreme, most excellent; naiskarmya-siddhim, 

perfection consisting in the state of one free from 

duties. One is said to be free from duties from 

whom duties have daparted as a result of realizing 

that the actionless Brahman is his Self; his state is 

naiskarmyam. That siddhi (perfection) which is 

this naiskarmya is naiskarmya-siddhi. Or, this 

phrase means 'achievement of naiskarmya', i.e., 

achievement of the state of remaining established 

in one's own real nature as the actionless Selfwhich 

is different from the success arising from 

Karma (-yoga), and is of the form of being 

established in the state of immediate Liberation. 

Accordingly has it been said, '...having given up all 

actions mentally,...without doing or causing 

(others) to do anything at all' (5.13). The stages 

through which one who has attained successwhich 

has the aforesaid characteristics and which 

756

arises from the performance of one's own duties 

mentioned earlier as worship of God-, and in 

whom has arisen discriminative knowledge, 

achieves perfection-in the form of exclusive 

adherence to Knowledge of the Self and consisting 

in the state of one free from duties-have to be 

stated. With this is view the Lord says: 

18.50 Understand for certain from Me, in brief 

indeed, O son of Kunti, that process by which one 

who has achieved success attains Brahman, which 

is the supreme consummation of Knowledge. 



18.50 Nibodha, understand for certain; me, from 

Me, from My utterance-. Is it elaborately? The Lord 

says, no, samasena, in brief; eva, indeed, O son of 

Kunti, how siddhim praptah, one who has 

achieved success, one who, by worshipping God 

through one's duties, has achieved success in the 

form of fitness of the body and organs for 

steadfastness in Knowledge, which comes from His 

grace; (-the reiteration of the phrase siddhim 

praptah is meant for introducing what follows; 

what is that succeeding subject for which this 

757

eiteration stands is being answered:) yatha tatha, 

that process by which, that process in the form of 

steadfastness in Knowledge, by which that process 

of acquiring steadfastness in Knowledge by which; 

apnoti, attains; brahma, Brahman, th supreme Self-. 

In order to point out-as 'It is this'-the realization of 

Brahman which was promised in, 'that process by 

which one...attains Brahman,' the Lord says; ya, 

which; is the para, supreme; nistha, consummation, 

i.e. the supreme culmination; jnanasya, of 

Knowledge. Of what? Of the knowledge of 

Brahman. Of what kind is it? It is of the same kind 

as the realization of the Self. Of what kind is that? 

As is the Self. Of what nature is It? As has been 

described by the Lord and the Upanisadic texts, 

and established through reason. Objection: Is it not 

that knowledge takes the form of its object? But it 

is not admitted anywhere that the Self is an object, 

or even that It has form. Pseudo-Vedantin: Is it not 

heard of in such texts as, 'radiant like the sun' (Sv. 

3.8), 'Of the nature of effulgence' (Ch. 3.14.2) and 

'Self-effulgent' (Br. 4.3.9), that the Self has form? 

Objection: No, because those sentences are meant 

for refuting the idea that the Self is of the nature of 

darkness. When the Self is denied of possessing 

forms of substance, quality, etc., the contingency 

arises of the Self's being of the nature of darkness. 

758

The sentences, 'radiant like the sun,' etc. are meant 

for rebuting this. And this follows from the specific 

denial of from by saying, 'Formless' (Ka. 1.3.15), 

and from such texts as, 'His form does not exist 

within the range of vision; nobody sees Him with 

the eye' (Ka. 2.3.9: Sv. 4.20), 'soundless, touchless' 

(ka. 1.3.15), etc. which show that the Self is not an 

object of perception. Therefore it remains 

unproved that there can be any knowledge which 

takes the form of the Self. How, then, can there be 

the knowledge of the Self? For, all knowledge that 

there can be with regard to objects assumes their 

respective forms. And it has been said that the Self 

has no form. Moreover, if both knowledge and the 

Self be formless, then how can there be the 

consummation [Firmness in Self-realization.] of the 

(repeated) contemplation on that (knowledge of 

the Self)? Vedantin: No. Since it can be established 

that the Self is supremely taintless, pure and subtle, 

and it can also be established that the intellect can 

have taintlessness etc. like the Self, therefore it 

stands to reason that the intellect can take a form 

resembling the consciousness of the Self. The mind 

becomes impressed with the semblance of the 

intellect; the organs become impressed with the 

semblance of the mind; and the body becomes 

impressed with the semblance of hte organs. Hence 

759

it is that the idea of the body itself being the Self is 

held by ordinary people. The Lokayatikas 

(materialists), who hold that the body is identical 

with consciousness, say that a person is a body 

endowed with consciousness; so also there are 

others who say that the organs are identical with 

consciousness; there are others who say that the 

mind is identical with consciousness, and still 

others who say that the intellect is identical with 

consciousness. Some accept as the Self the 

Unmanifest [The inmost Ruler (antaryamin), 

possessing a semblance of Consciousness.], called 

the Undifferentiated, which is more internal than 

that (intellect) and is within the domain of 

(primordial) ignorance. Indeed, in every case, 

beginning from the intellect to the body, the cause 

of mis-conceived Selfhood is the semblance of the 

Consciousness that is the Self. Hence, knowledge 

about the Self is not a subject for injunction. What 

then? Only the eradication of the superimposition 

of name, form, etc., which are not the Self, is what 

has to be undertaken, but not the knowledge of the 

Self that is Consciousness. For it is the Self which is 

experienced as possessed of the forms of all the 

various objects that are superimposed (on It) 

through ignorance. It is evidently because of this 

that the Buddhists who uphold the view of 

760

(momentary) consciousness have concluded that 

there is no substance at all apart from (momentary) 

consciousness, and that it is not in need of any 

other valid proof since they hold that it is selfcognized. 

Therefore, what is to be undertaken is 

only the elimination of the superimposition on 

Brahman through ignorance, but no effort is 

needed for knowing Brahman (Consciousness), for 

It is quite self-evident! It is because the intellect is 

distracted by particular appearances of name and 

form imagined through ignorance that Brahman, 

even though self-evident, easily realizable, nearer 

than all else and identical with oneself, appears to 

be concealed, difficult to realize, very far and 

different, But to those whose intellect has become 

free from external appearances and who have 

obtained the grace of a teacher and serenity of 

mind, there is nothing more blissful, manifest, well 

known, easily realized and nearer to oneself than 

this Self. And thus it has been declared, 'directly 

realizable, righteous,' etc. (9.2). However, some 

wiseacres assert that the intellect cannot 

comprehend the entity called the Self since It is 

formless; hence, complete steadfastness in 

Knowledge is impossible. This is truly so for those 

who have not associated with a traditional line of 

teachers; who have not heard the Upanisads; 

761

whose intellects are too much engrossed with 

external objects; and who have not applied 

themselves diligently to the perfect means of 

knowledge. For those, on the other hand, who are 

the opposite of these, it is absolutely impossible to 

have the idea of reality with regard to empirical 

objects, which are within the realm of duality 

involving the knower and the known, because in 

their case there is no perception of any other thing 

apart from the Consciousness that is the Self. We 

have already said how this is certainly so and not 

otherwise. It has been stated by the Lord also, 'That 

during which creatures keep awake, it is night to 

the seeing sage' (2.69). Therefore, the cessation of 

the perception of differences in the form of external 

things is alone the cause of resting in the reality of 

the Self. For, that which is called the Self is never 

an object which is not well known, attainable, 

rejectable or acceptable to anyone at any time. 

Were that Self to be indeed not self-evident, all 

activities would become meaningless. [According 

to Ast. the latter portion of this sentence is: 

svarthah sarvah pravrttayah vyarthah prasajyeran, 

all activities meant for one's own benefit would 

become meaningless.-Tr.]. For it cannot be 

imagined that they could be undertaken for 

unconscious objects like the body etc. Besides, it 

762

cannot be that pleasure is for pleasure's sake, or 

that sorrow is for sorrow's sake. Moreover, all 

empirical dealings are meant for culminating in the 

realization of the Self. [According to B.S. 3.4.26, 'On 

the strength of the Upanisadic sanction of sacrifices 

etc. all religious activities as well are necessary...', 

sacrifices etc. are meant for leading to the 

realization of the Self, without which they would 

become meaningless.] Therefore, just as for 

knowing one's own body there is no need of any 

other (external) means of knowledge so also there 

is no need of any other means of knowledge, for 

the realization of the Self which is innermost (in 

relation to the body etc.). Hence it is established 

that steadfastness in the knowledge of the Self is a 

fact very well known to the discriminating people. 

Even to those who hold that knowledge is formless 

and not cognized by direct perception, cognition of 

an object is dependent on knowledge. Hence it has 

to be admitted that knowledge is as immediate as 

pleasure etc. And this follows also from the 

impossibility of a desire to know (knowledge). Had 

knowledge been not self-evident, it could have 

been sought for like any object of knowledge. And 

in that case, as [This is Ast.'s reading; others read 

tatha.-Tr.] a knower seeks to perceive through 

knowledge such objects of knowledge as pot etc., 

763

similarly the knower would have sought to 

perceive knowledge through another knowledge! 

But this is not the case. Therefore knowledge is 

quite self-revealing, and for the very same reason 

the knower also is self-revealed. Hence, effort is 

not needed for knowledge, but only for the 

removal of the notion of what is not-Self. [In place 

of anatma-buddhi-nivrttau, Ast. has 'anatmani 

atma-buddhi-nivrttau, for the termination of 

thinking what is not the Self as the Self'.-Tr.] 

Consequently, steadfastness in Knowledge is easy 

of accomplishment. It is being stated how this 

supreme consummation of Knowledge is to be 

attained: 

18.51 Being endowed with a pure intellect, and 

controlling oneself with fortitude, rejecting the 

objects-beginning from sound [Sound, touch, form 

and colour, taste and smell.-Tr.], and eliminating 

attachment and hatred; 



18.51 Yuktah, being endowed; buddhya, with an 

intellect-which is identical with the faculty of 

determination; visuddhaya, pure, free from maya 

764

(delusion); and niyamya, controlling, subduing; 

atmanam, oneself, the aggregate of body and 

organs; dhrtya, with fortitude, with steadlines; 

tyaktva, rejecting; visayan, the objects; sabdadin, 

beginning from sound -from the context it follows 

that 'rejecting the objects' means rejecting all things 

which are meant for pleasure and are in excess of 

those meant only for the mere maintenance of the 

body; and vyudasya, eliminating; raga-dvesau, 

attachment and hatred with regard to things which 

come to hand for the maintenance of the body-. 

Therefore, 

18.52 One who resorts to solitude, eats sparingly, 

has speech, body and mind under control, to 

whom meditation and concentration are ever the 

highest (duty), and who is possessed of dispassion; 



18.52 Vivikta-sevi, one who resorts to solitude, is 

habituated to repairing into such solitary places as 

a forest, bank of a river, mountain caves, etc.; 

laghuasi, eats sparingly, is habituated to eating a 

little-repairing to solitary places and eating 

sparingly are nentioned here since they are the 

causes of tranquillity of mind through the 

765

elimination of defects like sleep etc.-; the person 

steadfast in Knowledge, yata-vak-kaya-manasah, 

who has speech, body and mind under control. 

Having all his organs withdrawn thus, dhyanayoga-parah 

nityam, one to whom meditation and 

concentration are ever the highest (duty)meditation 

is thinking of the real nature of the Self, 

and concentration is making the mind one-pointed 

with regard to the Self itself; one to whom these 

meditation and concentration are the highest 

(duty) is dhyana-yoga-parah-. Nityam, (ever) is 

used to indicate the absence of other duties like 

repetition of mantra [A formula of prayer sacred to 

any deity.-V.S.A.] etc. Samupasritah, one who is 

fully possessed, i.e. ever possessed; of vairagyam, 

dispassion, absence of longing for objects seen or 

unseen-. Further, 

18.53 (That person,) having discarded egotism, 

force, pride, desire, anger and superfluous 

possessions, free from the idea of possession, and 

serene, is fit for becoming Brahman. 



766

18.53 (That person) vimucya, having discarded; 

ahan-karam, egotism, thinking of the body, organs, 

etc. as the ego; balam, force-which is associated 

with desire and attachment; not the other kind of 

strength consisting in the fitness of the body etc., 

becuase being natural it cannot be descarded-; 

darpam, pride, which follows elation and leads to 

transgresson of righteousness-for the Smrti says, 

'An elated person becomes proud; a proud man 

transgresses righteousness' (Ap. Dh. Su. 1.13.4); 

kamam, desire; krodham, anger, aversion; 

parigraham, superfluous possessions-even after 

removing the defects in the organs and the mind, 

there arises the possibility of acceptance of gifts 

either for the maintenance of the body or for 

righteous duties; discarding them as well, i.e. 

becoming a mendicant of the param-hamsa class; 

nirmamah, free from the idea of possession, 

becoming devoid of the idea of 'me' and 'mine' 

even with regard to so much as one's body and life; 

and for the very same reason, santah, serene, 

withdrawn; the monk who is effortless and 

steadfast in Knowledge, kalpate, becomes fit; 

brahma-bhuyaya, for becoming Brahman. 

18.54 One who has become Brahman and has 

attained the blissful Self does not grieve or desire. 

767

Becoming the same towards all beings, he attains 

supreme devotion to Me. 



18.54 Brahma-bhutah, one who has become 

Brahman, attained Brahman through the above 

process; and prasanna-atma, [Prasada means the 

manifestation of the supreme Bliss of the Self as a 

result of the total cessation of all evils. Prasannaatma 

is one who has attained this in the present life 

itself.] has attained the blissful Self, the indwelling 

Self; na, does not; socati, grieve-does not lament for 

the loss of something or the lack of some quality in 

oneself; nor kanksati, desire. By saying 'he does not 

grieve nor desire', this nature of one who has 

attained Brahman is being restated. For it does not 

stand to reason that in the case of a knower of 

Brahman there can be any hankering for something 

unattained. Or, (in place of kanksati) teh reading 

may be na hrsyati, does not become elated. 

Becoming samah, the same; sarvesu bhutesu, 

towards all being-i.e., he verily judges what is 

happiness and sorrow in all beings by the same 

standard as he would apply to himself (cf. 6.32); 

but the meaning is not 'seeing the Self alike in all 

768

eings', for this will be spoken of in (the next 

verse), 'Through devotion he knows Me'-; he, the 

one who is of this kind and steadfast in 

Knowledge, labhate, attains; param, supreme; 

madbhaktim, devotion to Me, to the supreme Lord; 

(he attains) devotion which is described as 

Knowledge, as the 'fourth' in, '...four classes of 

people...adore Me' (7.16). Then, 

18.55 Through devotion he knows Me in reality, as 

to what and who I am. Then, having known Me in 

truth, he enters (into Me) immediately after that 

(Knowledge). 



18.55 Bhaktya, through devotion, through that 

devotion described as Knowledge; abhijanati, he 

knows; mam, Me; tattvatah, in reality; as to yavan, 

what I am, with the extensive differences created 

by limiting adjuncts; and yah asmi, who I am when 

all distinctions create by the limiting adjuncts are 

destroyed-Me who am the supreme Person 

comparable to space [In points of all-pervasiveness 

and non-attachment.] and one-without-a-second, 

absolute, homogeneous Consciousness, birthless, 

769

ageless, immortal, fearless and deathless. Tatah, 

then; jnatva, having known; mam, Me, thus; 

tattvatah, in truth; visate, he enters into Me, 

Myself; tadanantaram, immediately after that 

(Knowledge). Here, by saing, 'having known, he 

enters without delay', it is not meant that the acts 

of 'knowing' and 'entering immediately after' are 

different. What then? What is meant is the absolute 

Knowledge itself that has to no other result, [In 

place of phalantarabhava-jnana-matram eva, Ast. 

reads 'phalantarbhavat jnanamatram eva, absolute 

Knowledge itself, since there is no other result'.- 

Tr.] for it has been said, 'And...understand Me to be 

the "Knower of the field", (13.2). Opponent: Has it 

not been contradictory to say, he knows Me 

through that which is the supreme steadliness 

(nistha) in Knowledge? Vedantin: If it be asked, 

How it is contradictory? Opponent: The answer is: 

Whenever any Knowledge of something arises in a 

knower, at that very moment the knower knows 

that object. Hence, he does not depend on 

steadfastness in Knowledge which consists in the 

repetition of the act of knowing. And therefore, it is 

contradictory to say one knows not through 

knowledge, but through steadfastness in 

knowledge which is a repetition of the act of 

knowing. Vedantin: There is no such fault, since 

770

the culmination of Knowledge-which (Knowledge) 

is associated with the causes of its unfoldment and 

maturity, and which has nothing to contradict it- in 

the conviction that one's own Self has been realized 

is what is referred to by the word nistha 

(consummation): When knowledge-which 

concerns the identity of the 'Knower of the field' 

and the supreme Self, and which remains 

associated with the renunciation of all actions that 

arise from the perception of the distinction among 

their accessories such as agent etc., and which 

unfolds from the instruction of the scriptures and 

teachers, depending on purity of the intellect etc. 

and humility etc. which are the auxiliary cuases of 

the origin and maturity of Knowledge-continues in 

the form of the conviction that one's own Self has 

been realized, then that continuance is called the 

supreme steadfastness (nistha) in Knowledge. This 

steadfastness in Knowledge that is such has been 

spoken of as the highest, the fourth kind of 

devotion in relation to the three other devotions 

viz of the afflicted, etc. (cf. 7.16). Through that 

highest devotion one realizes the Lord in truth. 

Immediately after that the idea of difference 

between the Lord and the Knower of the field 

vanishes totally. There-fore the statement, 'one 

knows Me through devotion in the form of 

771

steadfastness in Knowledge', is not contradictory. 

And, in this sense, all the scriptures-consisting of 

Vedanta (Upanisads etc.), History, Mythology and 

Smrtis-, as for instance, 'Knowing (this very Self 

the Brahmanas) renounce...and lead a mendicant's 

life' (Br. 3.5.1), 'Therefore they speak of 

monasticism as excellent among these austerities' 

(Ma. Na. 24.1), 'Monasticism verily became 

supreme' (ibid. 21.2), which enjoin renunciation 

become meaningful. Thus, monasticism means 

renunciation of rites and duties. There are also the 

texts, 'Having renounced the Vedas as well as this 

world and the next' (Ap. Dh. Su. 2.9.13), and 'Give 

up religion and irreligion' (Mbh. Sa. 329.40; 331.44), 

etc. And here (in the Gita) also various relevant) 

passages have been pointed out. In is not porper 

that those texts should be meaningless. Nor are 

they merely eulogistic, since they occur in their 

own contexts. Besides, Liberation consists in being 

established in the changeless real nature of the 

indwelling Self. Indeed, it is not possible that one 

who wants to go to the eastern sea and the other 

who wants to go in the opposite direction to the 

western sea can have the same course! And 

steadfastness in Knowledg consists in being totally 

absorbed in maintaining a current of thought with 

regard to the indwelling Self. And that is opposed 

772

to coexistence with duties, like going to the 

western sea. It has been the conclusion of those 

versed in the valid means of knowledge that the 

difference between them is as wide as that between 

a mountain and a mustard seed! Therefore it is 

established that one should have recourse to 

steadfastness in Knowledge only, by relinquishing 

all rites and duties. The fruit of the attainment of 

success from the Yoga of Devotion consisting in 

worshiping the Lord with one's own actions is the 

ability to remain steadfast in Knowledge, from 

which, follows stead-fastness in Knowledge, 

culminating in the result, Liberation. That Yoga of 

Devotion to the Lord is now being praised in this 

concluding section dealing with the purport of the 

Scripture, with a veiw to generating a firm 

conviction with regard to it (the purport of the 

Scripture): 

18.56 Ever engaging even in all actions, one to 

whom I am the refuge, attains the eternal, 

immutable State through My grace. 



773

18.56 Sada, ever; kurvanah api, engaging even in; 

sarva-karmani, all actions, even the prohibited 

ones; madvyapasrayah, one to whom I am the 

refuge, to whom I, Vasudeva the Lord, am the 

refuge, i.e. one who has totally surrendered himself 

to Me; even he, apnoti, attains; the sasvatam, 

eternal; avyayam, immutable; padam, State of 

Visnu; mat-prasadat, through My, i.e. God's, grace. 

Since this is so, therefore, 

18.57 Mentally surrendering all actions to Me and 

accepting Me as the supreme, have your mind ever 

fixed on Me by resorting to the concentration of 

your intellect. 



18.57 Cetasa, mentally, with a discriminating 

intellect; sannyasya, surrendering; sarva-karmani, 

all actions meant for seen or unseen results; mayi, 

to Me, to God, in the manner described in, 

'Whatever you do, whatever you eat' (9.27); and 

matparah, accepting Me as the supreme-you to 

whom I, Vasudeva, am the supreme, are matparah; 

becoming so; satatam, ever; maccittah bhava, have 

your kind fixed only on Me; upasritya, by 

resorting-resorting implies not taking recourse to 

774

anything else-; buddhi-yogam, to the concentration 

of your intellect. Having the intellect (buddhi) 

concentrated on Me is buddhi-yoga. 

18.58 Having your mind fixed on Me, you will 

cross over all difficulties through My grace. If, on 

the other hand, you do not listen out of egotism, 

you will get destroyed. 



18.58 Maccittah, having your mind fixed on Me; 

tarisyasi, you will cross over; sarva-durgani, 

alldifficulties, all cuases of transmigration which 

are difficult to overcome; mat-prasadat, through 

My grace. Atha cet, if, on the other hand; tvam, 

you; na srosyasi, will not listen to, will not accept, 

My words; ahankarat, out of egotism, thinking 'I 

am learned'; then vinanksyasi, you will get 

destroyed, will court ruin. And this should not be 

thought of by you-'I am independent. Why should 

I follow another's bidding?' 

775

18.59 That you think 'I shall not fight', by relying 

on egotism,-vain is this determination of yours. 

(Your) nature impel you! 



18.59 Yat, that; manyase, you think, resolve; this- 

'na yotsye, I shall not fight'; asritya, by relying; on 

ahankaram, egotism, mithya, vain; is esah, this; 

vyava-sayah, determination; te, of yours; because 

prakrtih, nature, your own nature of a Ksatriya; 

niyoksyati, will impell; ;tvam, you! 

18.60 Being bound by your own duty born of 

nature, O son of Kunti, you, being helpless, will 

verily do that which you do not wish to do owing 

to indiscrimination. 



18.60 And because of nibaddhah, being securely 

bound; svena, by your own; karmana, duty; 

svabhavajena, born of nature [Svabhava means 

those tendencies which are created by good bad 

776

actions performed in previous births, and which 

become the cause of performance of duties, 

renunciation, experience of happiness, sorrow, etc. 

in the present birth.-S.]-herosim etc. as stated (in 

43); O son of Kunti, you avasah, being helpless, 

under another's control; karisyasi api, will verily 

do; tat, that duty; yat, which duty; you na, do not; 

icchasi, wish; kartum, to do; mohat, owing to 

indiscrimination. For, 

18.61 O Arjuna, the Lord resides in the region of 

the heart of all creatures, revolving through Maya 

all the creatures (as though) mounted on a 

machine! 



18.61 Arjuna, O Arjuna-one whose self is naturally 

white (pure), i.e. one possessing a pure internal 

organ. This follows from the Vedic text, 'The day is 

dark and the day is arjuna (white) (Rg. 6.9.1). 

Isvarah, the Lord , Narayana the Ruler; tisthati, 

resides, remains seated; hrd-dese, in the region of 

the heart; sarva-bhutanam, of all creatures, of all 

living beings. How does He reside? In answer the 

Lord says: bhramayan, revolving; mayaya, through 

777

Maya, through delusion; sarva-bhutani, all the 

creatures; as though yantra-arudhani, mounted on 

a machine-like man' etc., made of wood, mounted 

on a machine. The word iva (as though) has to be 

thus understood here. Bhramayan, revolving, is to 

be connected with tisthati, resides (conveying the 

idea, 'resides...while revolving'). 

18.62 Take refuge in Him alone with your whole 

being, O scion of the Bharata dynasty. Through His 

grace you will attain the supreme Peace and the 

eternal Abode. 



18.62 Gaccha saranam, take refuge; tam eva, in 

Him, the Lord alone; sarva-bhavena, with your 

whole being, for getting rid of your mundane 

sufferings, O scion of the Bharata dynasty. Tatprasadat, 

through His grace, through God's grace; 

prapsyasi, you will attain; param, the supreme; 

santim, Peace, the highest Tranquillity; and the 

778

sasvatam, eternal; sthanam, Abode, the supreme 

State of Mine who am Visnu. 

18.63 To you has been imparted by Me this 

knowledge [Derived in the instrumental sense of 

'means of knowledge'; i.e. the scripture Gita.] 

which is moe secret than any secret. Pondering 

over this as a whole, do as you like. 



18.63 Te, to you; akhyatam, has been imparted, 

spoken of; maya, by Me who am the omniscient 

God; iti, this; jnanam, knowledge; which is 

guhyataram, more secret; guhyat, than any secreti.e. 

it is extremely profound, mystical. Vimrsya, 

pondering over, contemplating on; etat, this, the 

Scripture as imparted; asesena, as a whole, and 

also on all the subjects dealt with; kuru, do; yatha 

icchasi tatha, as you like. 'Once again, hear what is 

beng said by Me:' 

18.64 Listen again to My highest utterance which is 

the profoundest of all. Since you are ever dear to 

Me, therefore I shall speak what is beneficial to 

you. 

779



18.64 Srnu, listen; bhuyah, again; to me, My; 

paramam, highest; vacah, utternace; which is 

sarva-guhyatamam, profundest of all, most secret 

of all secrets, though it has been repeatedly stated. 

Neither from fear nor even for the sake of money 

am I speaking! What then? Iti, since, considering 

that; asi, you are; drdham, ever, unwaveringly; 

istah, dear; me, to Me; tatah, therefore, for that 

reason; vaksyami, I shall speak; what is hitam, 

beneficial; te, to you, what is the highest means of 

attaining Knowledge. That is indeed the most 

beneficial of all beneficial things. 'What is that (You 

are going to tell me)?' In answer the Lord says: 

18.65 Have your mind fixed on Me, be My devotee, 

be a sacrificer to Me and bow down to Me. (Thus) 

you will come to Me alone. (This) truth do I 

pormise to you. (For) you are dear to Me. 



780

18.65 Bhava manmana, have your mind fixed on 

Me; be mad-bhaktah, My devotee; be a 

madyaji,sacrificer to Me, be engaged in sacrifices to 

Me; namaskuru, bow down; mam, to Me. Offer 

ever your salutations to Me alone. Continuing thus 

in them, by surrendering all ends, means and 

needs to Vasudeva only, esyasi, you will come; 

mam, to Me; eva, alone. (This) satyam, truth: do I 

pratijane, promise; te, to you, i.e. in this matter I 

make this true promise. For, asi, you are; priyah, 

dear; me, to Me. The idea conveyed by the passage 

is: Having thus understood that the Lord is true in 

His pormise, and knowing for certain that 

liberation is the unfailing result of devotion to the 

Lord, one should have dedication to God as his 

only supreme goal. Having summed up surrender 

to God as the highest secret of steadiness in Karmayoga, 

there-after, with the idea that complete 

realization, which is the fruit of adherence to 

Karma-yoga and which has been enjoined in all the 

Upanisads, has to be spoken about, the Lord says: 

18.66 Abandoning all forms of rites and duties, 

take refuge in Me alone. I sahll free you from all 

sins. (Therefore) do not grieve. 

781



18.66 Sarva-dharman, all forms of rites and duties: 

Here the word dharma (righteousness) includes 

adharma (unrighteousness) as well; for, what is 

intended is total renunciation of all actions, as is 

enjoined in Vedic and Smrti texts like, 'One who 

has not desisted from bad actions' (Ka. 1.2.24), 

'Give up religions and irreligion' (Mbh. Sa. 329.40), 

etc. Parityajya, abandoning all rites and duties; 

[Being a Ksatriya, Arjuna is not qualified for 

steadfastness in Knowledge through monasticism 

in the primary sense. Still, the Gita being meant for 

mankind as a whole, monasticism is spoken of here 

by accepting Arjuna as a representative man.] 

saranam vraja, take refuge; mam ekam, in Me 

alone, the Self of all, the same in all, existing in all 

beings, the Lord, the Imperishable, free from being 

in the womb, birth, old age and death-by knowing 

that I am verily so. That is, know it for certain that 

there is nothing besides Me. By revealing My real 

nature, aham, I; moksayisyami, shall free; tva, you, 

who have this certitude of understanding; sarvapapebhyah, 

from all sins, from all bondages in the 

form of righteousness and unrighteousness. It has 

also been stated, 'I, residing in their hearts, destroy 

782

the dark-ness born of ignorance with the luminous 

lamp of Knowledge' (10.11). Therefore, ma, do not; 

sucah, grieve, i.e. do not sorrow. In this scripture, 

the Gita, has knowledge been established as the 

supreme means to Liberation, or is it action, or 

both? Why does the doubt arise? (Because) the 

passages like, '...by realizing which one attains 

Immortality' (13.12), 'Then, having known Me in 

truth, he enters (into Me) immediately after that 

(Knowledge)' (55), etc. point to the attainment of 

Liberation through Knowledge alone. Texts like, 

'Your right is for action alone' (2.47), '(you 

undertake) action itself (4.15), etc. show that 

actions have to be under-taken as a matter of 

compulsory duty. Since both Knowledge and 

action are thus enjoined as duties, therefore the 

doubt may arise that they, in combination as well, 

may become the cause of Liberation. Objection: 

What, again, would be the result of this inquiry? 

Vedantin: Well, the resut will verily be this: The 

ascertainment of one of these as the cuase of the 

highest good. Hence this has to be investigated 

more extensively. Knowledge of the Self, however, 

is exclusively the cause of the highest good; for, 

through the removal of the idea of differences, it 

culminates in the result that is Liberation. The idea 

of distinction among action, agent and result is 

783

ever active with regard to the Self because of 

ignorance. This ignorance in the form, 'My work; I 

am the agent; I shall do this work for that resut', 

has been at work from time without beginning. 

The dispeller of this ignorance is this Knowledge 

regarding the Self-in the form, 'I am the absolute, 

non agent, free from action and result; there is 

none else other than myself because, when it 

(Knowledge) arises it despels the idea of 

differences which is the cause of engagement in 

action. The word 'however' above is used for ruling 

out the other two alternatives. This refutes the two 

other alternative views by showing that the highest 

good cannot be attained through mere actions, nor 

by a combination of Knowledge and action. 

Besides, since Liberation is not a product, therefore 

it is illogical that it should have action as its means. 

Indeed, an eternal entity cannot be produced by 

either action of Knowledge. Objection: In that case, 

ever exclusive Knowledge is purposeless. 

Vedantin: No, since Knowledge, being the 

destroyer of ignorance, culminates in Liberation 

which is directly experienced result. The fact that 

Knowledge, which removes the darkness of 

ignorance, culminates in Liberation as its result is 

directly perceived in the same way as is the result 

of the light of a lamp which removes ignorance the 

784

form of sanke etc. and darkness from objects such 

as rope etc. Indeed, the result of light amounts to 

the mere (awareness of the) rope, free from the 

wrong notions of snake etc. So is the case with 

Knowledge. As in the case of the acts like 'cutting 

down', 'producing fire by friction' etc., in which 

accessories such as the agent and others operate, 

and which have perceivable results, there is no 

possiblity of (the agent etc.) engaging in any other 

activity giving some other result apart from 

'splitting into two', 'seeing (or lighting of) fire' etc, 

similarly, in the case of the agent and the other 

factors engaged in the 'act' of steadfastness in 

Knowledge which has a tangible result, there is no 

possibility of (their) engagement in any other 

action which has a result different from that in the 

form of the sole existence of the Self. Hence, 

steadfastness in Knowledge combined with action 

is not logical. Objection: May it not be argued that 

this is possible like the acts of eating and Agnihotra 

sacrifice etc.? [As such a common action as eating 

can go hand in hand with such Vedic rites as the 

Agnihotra-sacrifice, so, actions can be combined 

with Knowledge.] Vedantin: No, since it is 

unreasonable that, when Knowledge which resutls 

in Liberation is attained, there can remain a 

hankering for results of actions. Just as there is no 

785

desire for an action or its result [Action, i.e. digging 

etc.; result, i.e. bathing etc.] in connection with a 

well, pond, etc. when there is a flood all around, 

similarly when Knowledge which has Liberation 

for its result is attained there can be no possibility 

of hankering for any other result or any action 

which leads to it. Indeed, when somebody is 

engaged in actions aimed at winning a kingdom, 

there can be no possibility of his engaging in any 

activity for securing a piece of land, or having a 

longing for it! Hence, action does not constitute the 

means to the highest good. Nor do Knowledge and 

action in combination. Further, Knowledge which 

has Liberation as its result can have no dependence 

on the assistance of action, because, being the 

remover of ignorance, it is opposed (to action). 

Verily, darkness cannot be the dispeller of 

darkness. Therefore Knowledge alone is the means 

to the highest good. Objection: Not so, because 

from non-performance of nityakarmas one incurs 

sin. Besides, freedom (of the Self) is eternal. As for 

the view that Liberation is attainable through 

Knowledge alone, it is wrong. For, if nityakarmas 

[As also the occasional duties (naimittika-karmas).] 

which are prescribed by the Vedas are not 

performed, then one will incur evil in the form of 

going to hell etc. Counter-objection: If this be so, 

786

then, since Liberation cannot come from action, 

will there not arise the contingency of there being 

no Liberation at all? Pseudo-Vedantin: Not so, for 

Liberation is eternal. as a result of performing 

nityakarmas there will not be incurring of evil, and 

as a result of not doing any prohibited action 

(nisiddha-karma) there will not be any possibility 

of birth in an undesirable body; from relinquishing 

actions meant for desired results (kamya-karmas) 

there will be no possibility of being born in some 

desirable body. Since there is no cause to produce 

another body when the present body falls after the 

results of actions that produced this body get 

exhausted by experiencing them, and since one 

does not have attachment etc., therefore Liberation 

consists in the mere continuance of the Self in Its 

own natural state. Thus, Liberation is attained 

without effort. Objection: May it not be argued 

that, since in the case of actions done in many past 

lives-which are calculated to yield such results as 

attainment of heaven, hell, etc. but have not 

commenced bearing results-there is no possiblity of 

their being experienced, therefore they cannot be 

exhausted? Pseudo-Vedantin: No, since the 

suffering of pain from the effort involved in the 

nityakarmas can reasonably be (considered to be) 

the experiencing of their [i.e. of actions done in 

787

past lives, which have not commenced bearing 

their fruits.-Tr.] results. Or, since the nityakarmas, 

like expiations, may be considered as being meant 

for eliminating the sins incurred earlier, and since 

actions that have begun bearing their fruits get 

exhausted merely through their being experienced, 

therefore Liberation is attained without effortprovided 

no fresh actions are performed. Vedantin: 

No, since there is the Upanisadic text, 'Knowing 

Him alone, one goes beyond death; there is no 

other way to go by' (Sv. 3.8), which states that for 

Liberation there is no other path but 

enlightenment; also because there is the 

Upanisadic statement that Liberation for an 

unenlightened person is as impossible as the 

rolling up of the sky like leather (Sv. 6.20); and 

since it is mentioned in the Puranas and the Smrtis 

that Liberation follows only from Knowledge. 

(From your view) it also follows that there is no 

possibility of the exhaustion of the results of 

virtuous deeds which have not as yet begun 

yielding their fruits. And, as there is the possibility 

of the persistence of sins which were incurred in 

the past but have not yet commenced yielding 

results, similarly there can be the possibility of the 

persistence of virtues which have not yet begun 

bearing fruits. And so, if there be no scope of their 

788

eing exhausted without creating another body, 

then there is no possibility of Liberation. And since 

attachment, hatred and delusion, which are the 

causes of virtue and vice, cannot be eradicated 

through any means other than Knowledge, 

therefore the eradication of virtue and vice 

becomes impossible. Besides, since the Sruti [See 

Ch. .2.23.1 and Br. 1.5.16-Tr.] mentions that 

nityakarmas have heaven as their result, and there 

is the Smrti text, 'Persons belonging to castes and 

stages of life, and engaged in their own duties' 

['...attain to a high, immeasurable happiness.'-Tr.] 

(Ap. Dh. Su. 2.2.2.3), etc., therefore the exhaustion 

of (the fruits of) actions (through nityakarmas) is 

not possible. As for those who say, 'The 

nityakarmas, being painful in themselves, must 

surely be the result of evil deeds done in the past; 

but apart from being what they are, they have no 

other result because this is not mentioned in the 

Vedas and they are enjoined on the basis of the 

mere fact that one is alive'-(this is) not so, because 

actions which have not become operative cannot 

yield any result. Besides, there is no ground for 

experiencing a particular consequence in the form 

of pain [Pain involved in the performance of 

nityakarmas.] The statement, that the pain one 

suffers from the effort involved in performing the 

789

nityakarmas is the result of sinful acts done in past 

lives, is false. Indeed, it does not stand to reason 

that the result of any action which did not become 

operative at the time of death to yield its fruit is 

experienced in a life produced by some other 

actions. Otherwise, there will be no reason why the 

fruit of some action that is to lead to hell should 

not be experienced in a life that is produced by 

such actions as Agnihotra etc. and is meant for 

enjoying the result in the form of heaven! Besides, 

that (pain arising from the effort in performing 

nityakarmas) cannot be the same as the 

consequence in the form of the particular suffering 

arising from sin. Since there can be numerous 

kinds of sins with results productive of various 

kinds of sorrows, therefore, if it be imagined that 

their (sins') result will be merely in the form of pain 

arising from the effort in undertaking the 

nityakarmas, then it will certainly not be possible 

to suppose that they (the sins incurred in the past) 

are the causes of such obstacles as the pairs of 

opposites (heat and cold, etc.), disease etc., and that 

the result of sins incurred in the past will be only 

the pain arising from the exertion in performing 

nityakarmas, but not the sufferings like carrying 

stones on the head etc. Further, it is out of context 

to say this, that the pain resulting from the effort in 

790

performing nityakarmas is the result of sinful acts 

done in the past. Objection: How? Vedantin: What 

is under discussion is that the sin committed in the 

past, which has not begun to bear fruit, cannot be 

dissipated. In that context you say that pain 

resulting from the effort in undertaking 

nityakarmas is the result of action which has begun 

bearing fruit, not of that which has not yet 

commenced yielding fruit! On the other hand, if 

you think that all sins committed in the past have 

begun yielding their results, then it is unreasonable 

to specify that the pain resulting from the exertion 

in performing the nitya-karmas is their only result. 

And there arises the contingency of the injunction 

to perform nityakarmas becoming void, because 

the sinful deed which has begun bearing fruit can 

ligically be dissipated only be experiencing its 

result. Further, if pain be the result of nityakarmas 

enjoined by the Vedas, then it is seen to arise from 

the very effort in undertaking nityakarmas-as in 

the case of excercise etc. To imagine that it is the 

result of something else is illogical. [The pain 

arising from bodily excercise is the result of the 

excercise itself, and not the result of any past sin! 

Similarly, the pain resulting from undertaking 

nityakarmas is the consequence of that 

performance itself, and need not be imagined to be 

791

the result of any past sin.] And if the nityakarmas 

have been enjoined simply on the basis of a 

person's being alive, it is unreasonable that it 

should be the result of sins committed in the past, 

any more than expiation is. An expiation that has 

been enjoined following a particular sinful act is 

not the result of that sin! On the other hand, if the 

suffering arising from expiation be the reslut of 

that very sin which is its cause, then the pain from 

the effort in performing nityakarmas, though 

prescribed merely on the fact of one's being alive, 

may become the fruit of that very fact of one's 

being alive-which was itself the occasion (for 

enjoining the nityakarmas)-, because both the 

nityakarmas and expiatory duties are 

indistinguishable so far as their being occasioned 

by something is concerned. Moreover, there is the 

other fact: There can be no such distinction that 

only the pain resulting from the performance of 

nityakarmas is the result of past sinful deeds, but 

not so the pain from performing kamya-karmas 

(rites and duties undertaken for desired results), 

because the pain in performing Agnihotra-sacrifice 

etc. is the same when it is performed as a 

nityakarma or as a kamya-karma. Thus the latter 

also may be the result of past sinful acts. This being 

the case, it is untenable to assume on the ground of 

792

circumstantial inference that, since no result is 

enjoined in the Vedas for nityakarmas and since its 

prescription cannot be justified on any other 

ground, therefore pain from the effort in 

performing nityakarmas is the result of sinful past 

deeds. Thus, the (Vedic) injunction being 

unjustifiable otherwise, it can be inferred that 

nityakarmas have got some result other than the 

pain arising from the effort in undertaking them. It 

also involves this contradiction: It is contradictory 

to say that through the performance of nityakarma 

a result of some other action is experienced. And 

when this is admitted, it is again a contradiction to 

say that that very experience is the result of the 

nityakarma, and yet that niyakarma has no result! 

Moreover, when Agnihotra and other sacrifices are 

performed for desirable results (Kamya- 

Agnihotra), then the Agnihotra etc. which are 

performed as nityakarma (Nitya-Agnihotra) 

become accomplished simultaneously (on a 

account of its being a part ofthe former). Hence, 

since the Kamya-Agnihotra (as an act) is 

dependent on and not different from the Nitya- 

Agnihotra, therefore the result of the Agnihotra 

and other sacrifices performed with a desire for 

results will get exhausted through the suffering 

involved in the exertion in undertaking it (the 

793

Nitya-Agnihotra). On the other hand, if the result 

of Kamya-Agnihotra etc. be different, viz heaven 

etc., then even the suffering arising from the 

exertion in performing them ought to be 

necessarily different (from the suffering involved 

in the Nitya-Agnihotra). And that is not the fact, 

because it contradicts what is directly perceived; 

for the pain resulting from the effort in performing 

only the Nitya-(-Agnihotra) does not differ from 

the pain resulting from the exertion in undertaking 

the Kamya (-Agnihotra). Besides, there is this other 

consideration: Actions which have not been 

enjoined or prohibited (by the scriptures) produce 

immediate results. But those enjoined or prohibited 

by the scriptures do not produce immediate 

results; were they to do so, then there would be no 

effort even with regard to heaven etc. and 

injunctions concerning unseen results. And it 

cannot be imagined that only the fruit of (Nitya-) 

Agnihotra etc. gets exhausted through the 

suffering arising from the effort in performing 

them, but the Kamya (-Agnihotra) has exalted 

results like heaven etc. merely as a consequence of 

the fact of desire for results, though as acts there is 

no essential difference between them (the Nitya 

and the Kamya) and there is no additional 

subsidiary part, processes of performance, etc. (in 

794

the kamya-Agnihotra). Therefore, it can never be 

established that nitya-karmas have no unseen 

results. And hence, enlightenment alone, not the 

performance of nityakarmas, is the cuase of the 

total dissipation of actions done through 

ignorance, be they good or bad. For, all actions 

have for their origin ignorance and desire. Thus 

has it been established (in the following passages) 

that action (rites and duties) is meant for the 

ignorant, and steadfastness in Knowledge-after 

renunciation of all actions-is meant for the 

enlightened: 'both of them do not know' (2.19); 'he 

who knows this One as indestructible, eternal' 

(2.21); 'through the Yoga of Knowledge for the men 

of realization; through the Yoga of Action for the 

yogis' (3.3); 'the ignorant, who are attached to 

work' (3.26); 'But...the one who is a knower...does 

not become attached, thinking thus: "The organs 

rest on the objects of the organs"' (3.28); 'The 

embodied man...having given up all actions 

mentally, continues' (5.13); 'Remaining absorbed in 

the Self, the knower of Reality should think, "I 

certainly do not do anything"' (5.8); i.e; the 

unenlightened person thinks, 'I do'; 'For (the sage) 

who wishes to ascend (to Dhyana-yoga), action is 

said to be the means...when he has ascended (when 

he is established in the Yoga of Meditation), 

795

inaction alone is said to be the means' (6.3); 'noble 

indeed' are all the three (classes of) unenlightened 

persons, 'but the man of Knowledge is the very 

Self. (This is) My opinion' (7.18); the unenlightened 

who perform their rites and duties, 'who are 

desirous of pleasures, attain the state of going and 

returning' (9.21); 'becoming non-different from Me 

and meditative' (9.22) and endowed with steadfast 

devotion, they worship (Me) the Self which has 

been described as comparable to space and 

taintless; and 'I grant that possession of wisdom by 

which they reach Me' (10.10); i.e., the 

unenlightened persons who perform rites and 

duties 'do not reach Me.' Those who perform 

works for the Lord and who, though they be the 

most devout, are ignorant persons performing rites 

and duties,-they remain involved in practices 

which, in a descending order, culminate in giving 

up the fruit of actions (cf. 12.6-11). But those who 

meditate on the indefinable Immutable take 

recourse to the disciplines stated in the passages 

beginning with 'He who is not hateful towards any 

creature' (12.13) and ending with that Chapter, and 

also resort to the path of Knowledge presented in 

the three chapters beginning with the Chapter on 

the 'field'. The three results of actions, viz the 

undesirable etc. (cf. 12), do not accrue only to the 

796

mendicants belonging to the Order of 

Paramahamsas (the highest Order of monks)-who 

have renounced all actions that originate from the 

five causes beginning with the locus (cf. 14), who 

possess the knowledge of the oneness and nonagentship 

of the Self (17,20), who continue in the 

supreme steadfastness in Knowledge, who know 

the real nature of the Lord, and who have taken 

refuge in the unity of the real nature of the Lord 

with the Self. It does accrue to the others who are 

not monks, the ignorant persons who perform rites 

and duties. Such is this distinction made in the 

scripture Gita with regard to what is duty and 

what is not. Objection: May it not be argued that it 

cannot be proved that all actions are due to 

ignorance? Reply: No, (it can be proved,) as in the 

case of slaying a Brahmin. Although the 

nityakarmas are known from the scriptures, still 

they are meant only for the ignorant. As such an 

action as killing a Brahmin, even though known to 

be a source of evil from the scripture prohibiting it, 

is still perpetrated by one who has defects such as 

ignorance, passion, etc.-because impulsion to any 

action is otherwise not possible-, so also is it with 

regard to the nitya, naimittika and kamya actions. 

Objection: May it not be held that impulsion to 

nityakarma etc. is not possible if the Self be not 

797

known as a distinct entity? [Unless one knows the 

Self to be distinct from the body etc. he will not 

perform the nityakarmas etc. meant for results in 

the other worlds, viz heaven etc. (Tr.:) In place of 

vyatiriktatmani, Ast. reads 'deha-vyatiriktatmani, 

the Self which is distinct from the body'.] Reply: 

No, since it is seen that with regard to actions 

which are of the nature of motion and are 

accomplished by the not-Self, one engages in them 

with the idea, 'I do.' [The actionless Self is not the 

agent of the movements of the body etc. Still 

agentship is superimposed on It through 

ignorance.] Objection: Can it not be said that the 

notion of egoism with regard to the aggregate of 

body etc. occurs in a figurative sense; it is not false? 

Reply: No, since its effects [i.e. the effects of the 

notion of egoism.] also will become figurative. 

Objection: The notion of 'I' with regard to the 

aggregate of one's own body etc. occurs in a 

figurative sense. As with regard to one's own son it 

is said (in the Veda), 'It is you yourself who is 

called the son' (Sa. Br. 14.9.4.26), and in common 

parlance also it is said, 'This cow is my very life', so 

is the case here. [As the use of the word 'I' with 

regard to a son is figurative, so also with regard to 

the body.] This is certainly not a false notion. 

However, a false notion (of identity) occurs in the 

798

case of a stump and a man, when the distinction 

between them is not evident (due to darkness). 

Reply: A figuratively expressed notion cannot lead 

to an effect in the real sense, because that (notion) 

is used for the eulogy of its basis with the help of a 

word of comparison which remains understood. 

As for instance, such sentences as, 'Devadatta is a 

lion', 'The boy is a fire'-implying 'like a lion', 'like a 

fire', on the basis of the similarity of cruelty, the 

tawny colour, etc.-are meant only for eulogizing 

Devadatta and the boy who are the basis (i.e. the 

subjects of the two sentences). But no action of a 

lion or a fire is accomplished because of the use of 

the figurative words or ideas. On the contrary, one 

experiences the evil effects of false notions. 

[Therefore the idea of 'I' with regard to one's body 

etc. does not occur in a secondary sense, but it does 

so falsely.] And with regard to the subjects of the 

figurative notions, one understands, 'This 

Devadatta cannot be a lion; this boy cannot be a 

fire.' Similarly, actions done by the aggregate of 

body etc., which is the 'Self' in a figurative sense, 

cannot be held to have been done by the Self which 

is the real subject of the notion of 'I'. For, actions 

done by the figurative lion or fire cannot be 

considered to have been accomplished by the real 

lion or fire. Nor is any action of the real lion and 

799

fire accomplished through the (figurative) cruelty 

or tawnyaness; for, their purpose is fully served by 

being used for eulogy. And those who are praised 

know, 'I am not a lion; I am not fire; and neither is 

the work of a lion or fire mine.' So the more ligical 

notion is, 'The action of the aggregate (of body etc.) 

do not belong to me who am the real Self', and not, 

'I am the agent; it is my work.' As for the assertion 

made by some that the Self acts through Its own 

memory, deisre and effort, which are the causes of 

activity-that is not so, for they are based on false 

knowledge. Memory, desire, effort, etc. indeed 

follow from the tendencies born from the 

experience of the desirable and the undesirable 

results of actions (-which actions themselves arise 

from the notions of the 'desirable' and the 

'undesirable') caused by false knowledge. [False 

knowledge gives rise to the ideas of the desirable 

and the undesirable. From these arise desire and 

repulsion. Actions which follow give rise to the 

experience of their desirable and undesirable 

results. Such experiences create impressions in the 

mind, from which are born memory etc.] Just as in 

this life virtue, vice and the experience of their 

results are cuased by the identification (of the Self) 

with the aggregate of body etc. and attraction, 

repulsion, etc., so also was it in the previous birth, 

800

and even in the life preceding that. Thus it can be 

inferred that past and future mundane existence is 

without beginning and is a product of ignorance. 

And from this it becomes proved that the absolute 

cessation of mundane existence is caused by 

steadfastness in Knowledge, accompanied by 

renunciation of all rites and duties. Besides, since 

self-identification with the body is nothing but 

ignorance, therefore, when the (ignorance) ceases, 

there remains so possibility of re-birth, and so, 

mundane existence becomes impossible. The 

identification of the Self with the aggregate of body 

etc. is nothing but ignorance, because in common 

life it is not seen that anybody who knows, 'I am 

different from cattle etc., and the cattle etc. are 

different from me', entertains the notion of 'I' with 

regard to them. However, mistaken perceiving a 

stump to be a man, one may out of 

indiscrimination entertain the idea of 'I' with 

regard to the aggregate of body etc.; not so when 

perceiving them as distinct. As for that notion of 

considering the son to be oneself-as mentioned in, 

'It is you yourself who is called the son' (Sa. Br. 

14.9.4.26)-, that is a metaphor based on the 

relationship between the begotten and the begetter. 

And no real action like eating etc.can be 

accomplished through something considered 

801

metaphorically as the Self, just as actions of the real 

lion or fire (cannot be accomplished) by someone 

metaphorically thought of to be a lion or fire. 

Objection: Since an injunction relating to an unseen 

result is valid, therefore, may it not be said that the 

purposes of the Self are accomplished by the body 

and organs which are figuratively considered to be 

the Self? Reply: No, since the thinking of them as 

the Self is the result of ignorance. The body, 

organs, etc. are not the Self in a figurative sense. 

Objection: How then? Reply: Although the Self is 

devoid of relationship, still, by an ascription of 

relationship (to the Self), they (body etc.) come to 

be regarded as the Self, verily through a false 

notion. For, this identification (of body etc.) with 

the Self exists so long as the false notion is there, 

and ceases to exist when it is not there. So long as 

ignorance lasts, identification of the Self with the 

aggregate of body and organs is seen only in the 

case of non-discriminating, immature, ignorant 

poeple who say, 'I am tall', 'I am fair'. But in the 

case of discriminating persons who possess the 

knowledge, 'I am different from the aggregate of 

body etc.', there does not arise the idea of egoism 

with regard to the body etc. at that time (i.e. 

simultaneously with that knowledge). Hence, since 

it (i.e. identification of the Self with the body etc.) 

802

ceases in the absence of the false notion, therefore it 

is a creation of that (false notion), and not a 

figurative notion. It is only when the common and 

the uncommon features of the lion and Devadatta, 

or of fire and the boy, are known distinctly, that a 

figurative notion or verbal expression can occur; 

not when the common and the uncommon features 

are unknown. As for the argument that (the 

figurative notion should be accepted) on the 

authority of the Vedas, we say, 'No', because their 

validity concerns unseen results. The validity of 

the Vedas holds good only with regard to matters 

concerning the relation between ends and means of 

Agnihotra etc., which are not known through such 

valid means of knowledge as direct perception; but 

not with regard to objects of direct perception etc., 

because the validity of the Vedas lies in revealing 

what is beyond direct perception. Therefore it is 

not possible to imagine that the idea of egism with 

regard to the aggregate of body etc., arising from 

an obviously of false knowledge, is a figurative 

notion. Surely, even a hundred Vedic texts cannot 

become valid if they assert that fire is cold or nonluminous! 

Should a Vedic text say that fire is cold 

or non-luminous, even then one has to assume that 

the intended meaning of the text is different, for 

otherwise (its) validity cannot be maintained; but 

803

one should not assume its meaning in a way that 

might contradict some other valid means of 

knowledge or contradict its own statement. 

Objection: May it not be said that since actions are 

undertaken by one possessed of a false idea of 

agentship, therefore, when the agent ceases to be 

so ['According to you (the Vedantin), an ignorant 

man alone can be an agent. Therefore, when he 

becomes illumined, he will cease to be ignorant 

and consequently the Vedas will cease to be valid 

for him.'] the Vedas will become invalid? Reply: 

No, since the Vedas become logically meaningful 

in respect of knowledge of Brahman. [Though the 

Vedic injunctions about rituals etc. be inapplicable 

in the case of an enlightened person, still they have 

empirical validity before enlightenment. Besides, 

the Vedas have real validity with regard to the 

knowledge of Brahman.] Objection: May it not be 

said that there arises the contingency of the Vedic 

texts enjoining knowledge of Brahman becoming 

as invalid as those texts enjoining rites and duties? 

Reply: No, since there cannot possibly be any 

notion which can remove (the knowledge of 

Brahman). Unlike the manner in which the idea of 

egoism with regard to the aggregate of body etc. is 

removed after the realization of the Self from 

hearing the Vedic injunctions regarding the 

804

knowledge of Brahman, the realization of the Self 

in the Self can never be removed in any way in that 

manner by anything whatsoever-just as the 

knowledge that fire is hot and luminous is 

irremovable-, since (Self-) realization is inseparable 

from its result (i.e. cessation of ignorance). Besides, 

the Vedic texts enjoining rites (and duties) etc. are 

not invalid, because they, through the generation 

of successively newer tendencies by eliminating 

the successively preceding tendencies, are meant 

for creating the tendency to turn towards the 

indwelling Self. [The Vedic injunctions make 

people up rituals etc. by giving up their earlier 

worldly tendencies. Thereby their minds become 

purified. The purified mind then aspires to know 

the indwelling Self. Thus, since the ritualistic 

injunctions are meant for making a person turn 

towards the knowledge ofthe indwelling Self, they 

are not invalid.] Although the means be unreal (in 

itself), still it may be meaningful in relation to the 

truth of the purpose it serves, as are the eulogistic 

sentences (arthavada) [See note on p. 40.-Tr.] 

occuring along with injunctions. Even in the world, 

when it becomes necessary to make to child or a 

lunatic drink milk etc. it is said that it will help 

growth of hair [Cuda, lit. hair on the top of the 

head; or single lock of hair left on the crown of the 

805

head after tonsure. See V.S.A.] etc.! Before the 

dawn of Knowledge, the (ritualistic) Vedic texts 

concerned with a different situation [The situation 

obtaining before the dawn of Self-knowledge.] are 

also as valid in themselves as are direct perception 

etc. occuring due to Self-identification with the 

body etc. On the other hand, as for your view 'The 

Self, though inactive by Itself, acts through Its mere 

proximity; and that itself constitutes agentship of 

the Self in the primary sense. Just as it is well 

known that a king, though not himself engaged in 

a battle, is, merely by virtue of his being in charge, 

said to be fighting when his soldiers are fighting, 

and that he is victorious or defeated; similarly, as 

the commander of an army acts through his mere 

orders, and it is seen that the results of the actions 

accrue to the king or to the commander; or, just as 

the actions of the priests are ascribed to the 

sacrificer,-in that very manner are the actions done 

by the body etc. ought to be of the Self because the 

result of those actions accrues to the Self. And, as 

the agentship of a magnet which, in fact, is not 

active, is attributed to it in the primary sense 

because it causes a piece of iron to move, similar is 

the agentship of the Self'-that is wrong, since it will 

amunt to an inactive entity becoming an agent. 

Objection: May not agentship be of various kinds? 

806

Reply: No, for in the case of the 'king' and others it 

is seen that they have agentship even in the 

primary sense. As for the king, he fights even 

through his personal engagement. And he has 

agentship in the primary sense by virtue of making 

(his) warriors fight, distributing wealth, and also 

reaping the fruits of victory or defeat. Similarly, the 

agentship of a sacrificer is primary by virtue of his 

offering the main oblation and giving gifts due to 

the priests. Therefore it is understood that the 

agentship which is attributed to an inactive entity 

is figurative. If primary agentship consisting in 

their personal engagement is not perceived in the 

case of the king, a sacrificer and others, then it 

could be assumed that they have primary 

agentship owing to the mere fact of their presence, 

just as a magnet has by virtue of making the iron 

move. But in the case of the king and others it is 

not perceived that they have no personal 

engagement in that way. Therefore, even the 

agentship owing to mere presence is a figurative 

one. And if that be so, the connection with the 

result of such agentship will also be figurative. No 

action in the primary sense is performed by an 

agent figuratively thought to be so. Hence the 

assertion is certainly wrong that owing to the 

activities of the body etc. the actionless Self 

807

ecomes an agent and experiencer. But everything 

becomes possible due to error. This is just as it 

happens in dream or in jugglery! Besides, in deep 

sleep, absorption in Brahman, etc. where the 

current of the mistaken idea of Self-identity with 

the body etc. ceases, evils like agentship, 

enjoyership, etc. are not perceived. Therefore this 

delusion of mundane existence is surely due to 

false knowledge; but it is not reality. Consequently, 

it is established that it ceases absolutely as a result 

of full enlightenment. Having summed up in this 

chapter the import of the whole of the scripture 

Gita, and having again summarized it specially 

here at the end (in verse 66) for the sake of 

emphasizing the purport of the Scripture, now 

after that, the Lord states the rules for handing 

down the Scripture: 

18.67 This (that I have taught) you should not ever 

be taught to one who is devoid of austerities and to 

one who is not a devotee; also, neither to one who 

does not render service, nor as well to one who 

cavils at Me. 



808

18.67 Idam, this Scripture; which has been taught 

by Me te, to you, for your good, for terminating 

mundane existence; an vacyam, should not be 

taught (-na is connected with the remote word 

vacyam-); atapaskaya, to one who is devoid of 

austerities. It should kadacana, never, under any 

condition whatsoever; be taught abhaktaya, to one 

who is not a devotee, who is devoid of devotion to 

his teacher and God, even if he be a man of 

austerity. Neither should it be taught even 

asurusave, to one who does not redner serviceeven 

though he may be a devotee and a man of 

austerity. Na ca, nor as well; to him yah, who; 

abhyasuyati, cavils; mam, at Me, at Vasudevathinking 

that I am an ordinary person; to him who, 

not knowing My Godhood, imputes self-adulation 

etc. to Me and cannot tolerate Me. He too is unfit; 

to him also it should not be imparted. From the 

force of the context it is understood that the 

Scripture should be taught to one who has 

devotion to the Lord, is austere, renders service, 

and does not cavil. As to that, since it is seen (in a 

Smrti)-'to one who is intelligent or to one who is 

austere'-that there is an option between the two, it 

follows that this should be imparted either to an 

austere person given to service and devotion, or to 

an intelligent person endowed with them. It should 

809

not be imparted to an austere or even an intelligent 

person if he lacks service and devotion. It should 

not be taught to one who cavils at the Lord, even 

though he be possessed of all the good qualities. 

And it should be taught to one whoserves his 

teacher and is devout. This is the rule for 

transmitting the Scripture. Now the Lord states the 

fruit derived by one who transmits the Scripture: 

18.68 He who, entertaining supreme devotion to 

Me, will speak of this highest secret, to My 

devotees will without doubt reach Me alone. 



18.68 Yah, he who; abhi-dhasyati, will speak of, i.e., 

will present with the help of the text and its 

meaning, as I have done to you; imam, this; 

paramam, highest-that which has Liberation as its 

purpose; guhyam, secret, as spoken of above-(i.e.) 

the text in the form of a conversation between 

Kesava and Arjuna; madbhaktesu, to My devotees- 

. How will present? This is being stated: Krtva, 

entertaining; param, supreme; bhaktim, devotion; 

mayi, to Me, i.e., entertainting an idea thus-'A 

service is being rendered by me to the Lord who is 

810

the supreme Teacher'-. Tho him comes this result: 

esyati, he will reach; mam, Me; eva, alone. He is 

certainly freed. No doubt should be entertained in 

this regard. By the repetition of (the word) bhakti 

(devotion) [In the word madbhaktesu.], it is 

understood that one becomes fit for being taught 

(this) Scripture by virtue of devotion alone to Him. 

Besides, 

18.69 And as compared with him, none else among 

human beings is the best accomplisher of what is 

dear to Me. Moreover, nor will there be anyone 

else in the world dearer to Me than he. 



18.69 Ca, and; tasmat, as compared with him, with 

the one who hands down the Scripture; na kascit, 

none else; manusyesu, among human beings; is 

priya-krt-tamah, the best accomplisher of what is 

dear; me, to Me, i.e., among the present human 

beings, surely none else other than him exists who 

is a better accomplisher of what I cherish. 

Moreover, na bhavita, nor will there be in future; 

anyah, anyone else, a second person; bhuvi, in he 

811

world, here; priyatarah, dearer; tasmat, than him. 

[It may be argued that, since for a seeker of 

Liberation meditation is the best means for It, 

therefore he will have no inclination to transmit 

scriptural teachings. To this the Lord's answer is: 

One longing for Liberation has a duty to impart 

this scriptural teaching to one possessing the 

aforesaid qualities.] 

18.70 And he who will study this sacred 

conversation between us two, which is conducive 

to virtue, by him I shall be adored through the 

Sacrifice in the form of Knowledge. This is My 

judgement. 



18.70 Ca, and; even he yah, who; adhyesyate, will 

study; imam, this; samvadam, conversation, the 

text in the form of a dialogue; between avayoh, us 

two; which is dharmyam, conducive to virtue, not 

divorced from virtue; tena, by him; this will be 

accomplished through that study; aham, I; syam, 

shall be; istah, adored; jnana-yajnena, through the 

Sacrifice in the form of Knowledge. Iti, this is me, 

My; matih, judgement. As compared with the 

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various sacrifices, viz rituals, loud prayer, prayer 

uttered in a low voice and mental prayer, the 

Sacrifice in the from of Knowledge is the best [See 

4.33.] because it is mental. Hence, the study of the 

scripture Gita is praised as that Sacrifice in the 

form of Knowledge. Or, this (verse) may merely be 

a judgement about the result. The idea is that the 

result of the study is comparable to the result of the 

Sacrifice in the form of the knowledge of gods and 

others. Now, this is the reward for the hearer: 

18.71 Any man who, being reverential and free 

from cavilling, might even hear (this), he too, 

becoming free, shall attain the blessed worlds of 

those who perform virtuous deeds. 



18.71 Yah narah, any man who; being sraddhavan, 

reverential; and anasuyah, free from cavilling; 

srnuyat api, might even hear this text-the word 

even suggests that one who knows the meaning (of 

the Scripture) hardly needs to be mentioned-; sah 

api, he too; becoming muktah, free from sin; 

prapnuyat, shall attain; subhan, the blessed, 

auspicious; lokan, worlds; punya-karmanam, of 

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those who perform virtuous deeds, of those who 

perform rites like Agnihotra etc. In order to 

ascertaini whether or not the disciple has 

comprehended the meaning of the Scripture, the 

Lord asks (the following question), the intention of 

the questioner beings, 'If it is known that it has not 

been comprehended, I shall again make him grasp 

it through other means.' Hereby is shown the duty 

of the teacher that a student should be made to 

achieve his goal by taking the help of a different 

method. 

18.72 O Partha, has this been listened to by you 

with a one-pointed mind? O Dhananjaya, has your 

delusion caused by ignorance been destroyed? 



18.72 O Partha, kaccit etat, has this that has been 

said by Me; been srutam, listened to, grasped 

through hearing; ekagrena, with a none-pointed; 

cetasa, mind? Or have you been inattentive? O 

Dhananjaya, kaccit, has; te, your; ajnanasammohah, 

delusion caused by ignorance, 

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ewilderment, natural indiscrimination; been 

pranastah, destroyed, for which purpose has there 

been this effort on your part for hearing the 

Scripture, and on My part, the effort of being a 

teacher? 

18.73 Arjuna said -- O Acyuta, (my) delusion has 

been destroyed and memory has been regained by 

me through Your grace. I stand with my doubt 

removed; I shall follow Your instruction. 



18.73 O Acyuta, (my) mohah, born of ignorance 

and the cause of all evil in the form of mundane 

existence, and difficult to cross like an ocean;l 

nastah has been destroyed. And smrtih, memory, 

regarding the reality of the Self-on the acquisition 

of which follows the loosening of all the bonds; 

labdha, has been regained, tvat-prasadat, through 

Your grace maya, by me, who am dependent on 

Your grace. By this question about the destruction 

of delusion and the answer to it, it becomes 

conclusively revealed that the fruit derived from 

understanding the import of the entire Scripture is 

this much alone-which is the destruction of 

815

delusion arising from ignorance and the regaining 

of the memory about the Self. And similarly, in the 

Upanisadic text beginning with 'I grieve because I 

am not a knower of the Self' (Ch. 7.1.3), it is shown 

that all bonds become destroyed when the Self is 

realized. There are also the words of the 

Upanisadic verses, 'The knot of the heart gets 

untied' (Mu. 2.2.8); 'at that time (or to that Self) 

what delusion and what sorrow can there be for 

that seer of oneness?' (Is.7). Now then, sthitah, 

asmi, I stand under Your command; gatasandehah, 

with (my) doubts removed. Karisye, I 

shall follow; tava, Your; vacanam, instruction. By 

Your grace I have achieved the goal of life. The 

idea is, there is no duty, as such, for me. The 

teaching of the Scripture is concluded. There-after, 

now in order to show the connection (of this) with 

the (main) narrative-. 

18.74 Sanjaya said -- I thus heard this conversation 

of Vasudeva and of the great-souled Partha, which 

is unique and makes one's hair stand on end. 



18.74 Aham, I; iti, thus; asrausam, heard; imam, 

this; samvadam, conversation, as has been 

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narrated; vasudevasya, of Vasudeva; and 

mahatmanah, parthasya, of the great-soulded 

Partha; which is adbhutam, unique, extremely 

wonderful; and roma-harsanam, makes one's hair 

stand on end. 

18.75 Through the favour of Vyasa I heard this 

secret concerning the supreme Yoga from Krsna, 

the Lord of yogas, while He Himself was actually 

speaking! 



18.75 And vyasa-prasadat, through the favour of 

Vyasa, by having received divine vision from him; 

aham, I; srutvan, heard; etat [The Commentator 

uses etam in the masculine gender, in place of etat 

in the text, because it refers to the masculine word 

samvada.] (should rather be etam), this; guhyam, 

secret dialogue, such as it is; concerning the param, 

supreme; Yogam, Yoga-or, this dialogue itself is 

the Yoga because it is meant for it-; krsnat, from 

Krsna; yogeswarat, from the Lord of yogas; 

kathayatah, while He was speaking; svayam, 

Himself; saksat, actually; not indirectly through 

others. 

817

18.76 And, O king, while repeatedly remembering 

this unique, sacred dialogue between Kesava and 

Arjuna, I rejoice every moment. 



18.76 And, rajan, O king, Dhrtarastra; after having 

heard, samsmrtya samsmrtya, while repeatedly 

remembering; imam, this; adbhuttam, unique; 

samvadam, dialogue; kesava-arjunayoh, between 

Kesava and Arjuna; which is punyam, sacred, 

removes sin even when heard; hrsyami, I rejoice; 

muhuh, muhuh, every moment. 

18.77 O king, repeatedly recollecting that greatly 

extraordinary form of Hari, I am struck with 

wonder. And I rejoice again and again. 



18.77 And, rajan, O King; samsmrtya samsmrtya, 

repeatedly recollecting; tat, that; ati-adbhutam, 

greatly extraordinary; rupam, form, the Cosmic 

form; hareh, of Hari; mahan vismayah me, I am 

818

struck with great wonder. And hrsyami, I rejoice; 

punah punah, again and again. 

18.78 Where there is Krsna, the Lord of yogas, and 

where there is Partha, the wielder of the bow, there 

are fortune, victory, prosperity and unfailing 

prudence. Such is my conviction. 



18.78 To be brief, yatra, where, the side on which; 

there is Krsna, yogeswarah, the Lord of yogas-who 

is the Lord of all the yogas and the source of all the 

yogas, since they originate from Him; and yatra, 

where, the side on which; there is Partha, 

dhanurdharah, the wielder of the bow, of the bow 

called Gandiva; tatra, there, on that side of the 

Pandavas; are srih, fortune; vijayah, victory; and 

there itself is bhutih, prosperity, great abundance 

of fortune; and dhruva, unfailing; nitih, prudence. 

Such is me, my ; matih, conviction. 

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Bhagavad Gita Bhasya (Gambhirananada)

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